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+
+<div lang="en" class="tei tei-text" style="margin-bottom: 2.00em; margin-top: 2.00em" xml:lang="en">
+  <div class="tei tei-front" style="margin-bottom: 6.00em; margin-top: 2.00em">
+    <div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+      <div id="pgheader" class="tei tei-div" style="margin-bottom: 4.00em; margin-top: 4.00em"><div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"><p class="tei tei-p" style="margin-bottom: 2.00em">The Project Gutenberg EBook of Grace, Actual and Habitual by Joseph Pohle</p></div><div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"><p class="tei tei-p" style="margin-bottom: 1.00em">This eBook is for the use of anyone anywhere at no cost
+          and with almost no restrictions whatsoever. You may copy it,
+          give it away or re-use it under the terms of the Project
+          Gutenberg License <a href="#pglicense" class="tei tei-ref">included with this
+          eBook</a> or online at <a href="http://www.gutenberg.org/license" class="tei tei-xref">http://www.gutenberg.org/license</a></p></div><pre class="pre tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em">Title: Grace, Actual and Habitual
+
+Author: Joseph Pohle
+
+Release Date: July 29, 2009 [Ebook #29540]
+
+Language: English
+
+Character set encoding: UTF-8
+
+
+***START OF THE PROJECT GUTENBERG EBOOK GRACE, ACTUAL AND HABITUAL***
+</pre></div>
+    </div>
+    <div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+      
+    </div>
+
+    <hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+      <p class="tei tei-p" style="text-align: center; margin-bottom: 1.73em"><span style="font-size: 173%">Grace</span></p>
+      <p class="tei tei-p" style="text-align: center; margin-bottom: 1.73em"><span style="font-size: 173%">Actual and Habitual</span></p>
+      <p class="tei tei-p" style="text-align: center; margin-bottom: 1.44em"><span style="font-size: 144%">A Dogmatic Treatise</span></p>
+      <p class="tei tei-p" style="text-align: center; margin-bottom: 1.20em"><span style="font-size: 120%">By</span></p>
+      <p class="tei tei-p" style="text-align: center; margin-bottom: 1.73em"><span style="font-size: 173%">The Rt. Rev. Msgr. Joseph Pohle, Ph.D., D.D.</span></p>
+      <p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em">Formerly Professor of Dogmatic Theology at St. Joseph's Seminary, Leeds (England), Later Professor of Fundamental Theology at The Catholic University of America</p>
+      <p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em">Adapted and Edited by</p>
+      <p class="tei tei-p" style="text-align: center; margin-bottom: 1.44em"><span style="font-size: 144%">Arthur Preuss</span></p>
+      <p class="tei tei-p" style="text-align: center; margin-bottom: 1.20em"><span style="font-size: 120%">Third, Revised Edition</span></p>
+      <p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em">W. E. Blake &amp; Son, Limited</p>
+      <p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em">Catholic Church Supplies</p>
+      <p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em">123 Church St.</p>
+      <p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em">Toronto, Canada</p>
+      <p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em">1919</p>
+    </div>
+    <hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+      <h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Contents</span></h1>
+      <ul class="tei tei-index tei-index-toc"><li><a href="#toc1">Imprimatur</a></li><li><a href="#toc3">Introduction</a></li><li><a href="#toc5">Part I. Actual Grace</a></li><li style="margin-left: 2em"><a href="#toc7">Chapter I. The Nature Of Actual Grace</a></li><li style="margin-left: 4em"><a href="#toc9">Section 1. Definition Of Actual Grace</a></li><li style="margin-left: 4em"><a href="#toc11">Section 2. Division Of Actual Grace</a></li><li style="margin-left: 2em"><a href="#toc13">Chapter II. The Properties Of Actual Grace</a></li><li style="margin-left: 4em"><a href="#toc15">Section 1. The Necessity Of Actual Grace</a></li><li style="margin-left: 6em"><a href="#toc17">Article 1. The Capacity Of Mere Nature Without Grace</a></li><li style="margin-left: 6em"><a href="#toc19">Article 2. The Necessity Of Actual Grace For All Salutary Acts</a></li><li style="margin-left: 6em"><a href="#toc21">Article 3. The Necessity Of Actual Grace For The States Of
+Unbelief, Mortal Sin, And Justification</a></li><li style="margin-left: 4em"><a href="#toc23">Section 2. The Gratuity Of Actual Grace</a></li><li style="margin-left: 4em"><a href="#toc25">Section 3. The Universality Of Actual Grace</a></li><li style="margin-left: 6em"><a href="#toc27">Article 1. The Universality Of God's Will To Save</a></li><li style="margin-left: 6em"><a href="#toc29">Article 2. God's Will To Give Sufficient Grace To All Adult
+Human Beings In Particular</a></li><li style="margin-left: 6em"><a href="#toc31">Article 3. The Predestination Of The Elect</a></li><li style="margin-left: 6em"><a href="#toc33">Article 4. The Reprobation Of The Damned</a></li><li style="margin-left: 2em"><a href="#toc35">Chapter III. Grace In Its Relation To Free-Will</a></li><li style="margin-left: 4em"><a href="#toc37">Section 1. The Heresy of The Protestant Reformers And The Jansenists</a></li><li style="margin-left: 4em"><a href="#toc39">Section 2. Theological Systems Devised To Harmonize The Dogmas
+Of Grace And Free-Will</a></li><li style="margin-left: 6em"><a href="#toc41">Article 1. Thomism And Augustinianism</a></li><li style="margin-left: 6em"><a href="#toc43">Article 2. Molinism And Congruism</a></li><li><a href="#toc45">Part II. Sanctifying Grace</a></li><li style="margin-left: 2em"><a href="#toc47">Chapter I. The Genesis Of Sanctifying Grace, Or The
+Process Of Justification</a></li><li style="margin-left: 4em"><a href="#toc49">Section 1. The Necessity Of Faith For Justification</a></li><li style="margin-left: 4em"><a href="#toc51">Section 2. The Necessity Of Other Preparatory Acts
+Besides Faith</a></li><li style="margin-left: 2em"><a href="#toc53">Chapter II. The State Of Justification</a></li><li style="margin-left: 4em"><a href="#toc55">Section 1. The Nature Of Justification</a></li><li style="margin-left: 6em"><a href="#toc57">Article 1. The Negative Element Of Justification</a></li><li style="margin-left: 6em"><a href="#toc59">Article 2. The Positive Element Of Justification</a></li><li style="margin-left: 4em"><a href="#toc61">Section 2. Justifying Or Sanctifying Grace</a></li><li style="margin-left: 6em"><a href="#toc63">Article 1. The Nature Of Sanctifying Grace</a></li><li style="margin-left: 6em"><a href="#toc65">Article 2. The Effects Of Sanctifying Grace</a></li><li style="margin-left: 6em"><a href="#toc67">Article 3. The Supernatural Concomitants Of Sanctifying Grace</a></li><li style="margin-left: 4em"><a href="#toc69">Section 3. The Properties Of Sanctifying Grace</a></li><li style="margin-left: 2em"><a href="#toc71">Chapter III. The Fruits Of Justification, Or The Merit Of Good Works</a></li><li style="margin-left: 4em"><a href="#toc73">Section 1. The Existence Of Merit</a></li><li style="margin-left: 4em"><a href="#toc75">Section 2. The Requisites Of Merit</a></li><li style="margin-left: 4em"><a href="#toc77">Section 3. The Objects Of Merit</a></li><li><a href="#toc79">Index</a></li><li><a href="#toc81">Footnotes</a></li></ul>
+    </div>
+
+  </div>
+<div class="tei tei-body" style="margin-bottom: 6.00em; margin-top: 6.00em">
+
+<span class="tei tei-pb" id="pagei">[pg i]</span><a name="Pgi" id="Pgi" class="tei tei-anchor"></a>
+
+<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+<a name="toc1" id="toc1"></a>
+<a name="pdf2" id="pdf2"></a>
+<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Imprimatur</span></h1>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">NIHIL OBSTAT</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">Sti. Ludovici, die 18 Jan. 1919</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">F. G. Holweck,</span><br /><span style="font-style: italic">
+Censor Librorum</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">IMPRIMATUR</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">Sti. Ludovici, die 21 Jan. 1919</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">Joannes J. Glennon</span><br /><span style="font-style: italic">
+Archiepiscopus</span><br /><span style="font-style: italic">
+Sti. Ludovici</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">Copyright, 1914</span><br /><span style="font-style: italic">
+by</span><br /><span style="font-style: italic">
+Joseph Gummersbach</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">All rights reserved</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-style: italic">Printed in U. S. A.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+BECKTOLD<br />
+PRINTING &amp; BOOK MFG. CO.<br />
+ST. LOUIS. U. S. A.
+</p>
+
+</div>
+
+<span class="tei tei-pb" id="page001">[pg 001]</span><a name="Pg001" id="Pg001" class="tei tei-anchor"></a>
+
+<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+<a name="toc3" id="toc3"></a>
+<a name="pdf4" id="pdf4"></a>
+<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Introduction</span></h1>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Humanity was reconciled to God by the Redemption.
+This does not, however, mean that
+every individual human being was forthwith justified,
+for individual justification is wrought by
+the application to the soul of grace derived from
+the inexhaustible merits of Jesus Christ.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+There are two kinds of grace: (1) actual and
+(2) habitual. Actual grace is a supernatural
+gift by which rational creatures are enabled to
+perform salutary acts. Habitual, or, as it is commonly
+called, sanctifying, grace is a habit, or
+more or less enduring state, which renders men
+pleasing to God.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This distinction is of comparatively recent date,
+but it furnishes an excellent principle of division
+for a dogmatic treatise on grace.<a id="noteref_1" name="noteref_1" href="#note_1"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1</span></span></a>
+</p>
+
+</div>
+
+<span class="tei tei-pb" id="page003">[pg 003]</span><a name="Pg003" id="Pg003" class="tei tei-anchor"></a>
+
+<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+<a name="toc5" id="toc5"></a>
+<a name="pdf6" id="pdf6"></a>
+<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Part I. Actual Grace</span></h1>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+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 salvation.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+We shall consider: (1) The Nature of Actual
+Grace; (2) Its Properties, and (3) Its Relation
+to Free-Will.
+</p>
+
+<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em">
+<p class="tei tei-p" style="margin-bottom: 0.90em">
+<span class="tei tei-hi"><span style="font-size: 90%; font-variant: small-caps">General Readings</span></span><span style="font-size: 90%">:—St. Thomas, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Summa
+Theologica</span></span><span style="font-size: 90%">, 1a 2ae, qu. 109-114, and the commentators, especially Billuart,
+</span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De Gratia</span></span><span style="font-size: 90%"> (ed. Lequette, t. III); the Salmanticenses,
+</span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De Gratia Dei</span></span><span style="font-size: 90%"> (</span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Cursus Theologiae</span></span><span style="font-size: 90%">, Vol. IX
+sqq., Paris 1870); Thomas de Lemos, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Panoplia Divinae Gratiae</span></span><span style="font-size: 90%">,
+Liège 1676; Dominicus Soto, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De Natura et Gratia</span></span><span style="font-size: 90%">, l. III, Venice
+1560; *Ripalda,</span><a id="noteref_2" name="noteref_2" href="#note_2"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2</span></span></a>
+<span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De Ente Supernaturali</span></span><span style="font-size: 90%">, 3 vols. (I, Bordeaux 1634;
+II, Lyons 1645; III, Cologne 1648).
+</span></p>
+
+<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%">
+*C. v. Schäzler, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Natur und Übernatur: Das Dogma von der
+Gnade</span></span><span style="font-size: 90%">, Mainz 1865; </span><span class="tei tei-hi"><span style="font-size: 90%; font-variant: small-caps">Idem</span></span><span style="font-size: 90%">, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Neue
+Untersuchungen über das Dogma von der Gnade</span></span><span style="font-size: 90%">, Mainz 1867; *J. E. Kuhn,
+</span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Die christliche Lehre von der göttlichen Gnade</span></span><span style="font-size: 90%">, Tübingen 1868;
+Jos. Kleutgen, S. J., </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Theologie der Vorseit</span></span><span style="font-size: 90%">, Vol. II, 2nd ed.,
+pp. 152 sqq., Münster 1872; R. Cercià, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De Gratia Christi</span></span><span style="font-size: 90%">, 3 vols.,
+Paris 1879; *C. Mazzella, S. J., </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De Gratia Christi</span></span><span style="font-size: 90%">, 4th ed., Rome
+1895; *J. H. Oswald, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Die Lehre von der Heiligung, d. i. Gnade,
+Rechtfertigung, Gnadenwahl</span></span><span style="font-size: 90%">, 3rd ed., Paderborn 1885; *D. Palmieri, S. J.,
+</span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De Gratia Divina Actuali</span></span><span style="font-size: 90%">, Gulpen 1885; *Heinrich-Gutberlet,
+</span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Dogmatische Theologie</span></span><span style="font-size: 90%">, Vol. VIII, Mainz 1897; *S. Schiffini,
+S. J., </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De Gratia Divina</span></span><span style="font-size: 90%">, Freiburg 1901; G. Lahousse, S. J.,
+</span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De Gratia Divina</span></span><span style="font-size: 90%">, Louvain
+</span><span class="tei tei-pb" id="page004">[pg 004]</span><a name="Pg004" id="Pg004" class="tei tei-anchor"></a><span style="font-size: 90%">
+1902; Chr. Pesch, S. J., </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Praelectiones Dogmaticae</span></span><span style="font-size: 90%">, Vol. V, 3rd
+ed., Freiburg 1908; G. van Noort, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De Gratia Christi</span></span><span style="font-size: 90%">, Amsterdam
+1908; E. J. Wirth, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Divine Grace</span></span><span style="font-size: 90%">, New York 1903; S. J. Hunter,
+S. J., </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Outlines of Dogmatic Theology</span></span><span style="font-size: 90%">, Vol. III, pp. 1 sqq.;
+Wilhelm-Scannell, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">A Manual of Catholic Theology</span></span><span style="font-size: 90%">, Vol. II, 2nd ed.,
+pp. 227 sqq., London 1901; A. Devine, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">The Sacraments Explained</span></span><span style="font-size: 90%">,
+3rd ed. pp. 1-43, London 1905.—L. Labauche, S. S., </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">God
+and Man, Lectures on Dogmatic Theology II</span></span><span style="font-size: 90%">, pp. 123 sqq., New York
+1916.—J. E. Nieremberg, S. J., </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">The Marvels of Divine
+Grace</span></span><span style="font-size: 90%">, tr. by Lady Lovat, London 1917.
+</span></p>
+
+<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%">
+On the teaching of the Fathers cfr. Isaac Habert, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Theologiae
+Græcorum Patrum Vindicatae circa Universam Materiam Gratiae
+Libri III</span></span><span style="font-size: 90%">, Paris 1646; E. Scholz, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Die Lehre des hl. Basilius von
+der Gnade</span></span><span style="font-size: 90%">, Freiburg 1881; Hümmer, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Des hl. Gregor von Nazianz
+Lehre von der Gnade</span></span><span style="font-size: 90%">, Kempten 1890; E. Weigl, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Die Heilslehre
+des hl. Cyrill von Alexandrien</span></span><span style="font-size: 90%">, Mainz 1905.
+</span></p>
+</div>
+
+<span class="tei tei-pb" id="page005">[pg 005]</span><a name="Pg005" id="Pg005" class="tei tei-anchor"></a>
+
+<hr class="page" /><div class="tei tei-div" style="margin-bottom: 4.00em; margin-top: 4.00em">
+<a name="toc7" id="toc7"></a>
+<a name="pdf8" id="pdf8"></a>
+<h2 class="tei tei-head" style="text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"><span style="font-size: 144%">Chapter I. The Nature Of Actual Grace</span></h2>
+
+<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em">
+<a name="toc9" id="toc9"></a>
+<a name="pdf10" id="pdf10"></a>
+<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Section 1. Definition Of Actual Grace</span></h3>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+1. <span class="tei tei-hi"><span style="font-variant: small-caps">General Notion of Grace.</span></span>—The best way
+to arrive at a correct definition of actual grace is
+by the synthetic method. We therefore begin
+with the general notion of grace.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Like <span class="tei tei-q">“nature,”</span><a id="noteref_3" name="noteref_3" href="#note_3"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3</span></span></a> grace
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia</span></span>, χάρις) is a word
+of wide reach, used in a great variety of senses.
+Habert<a id="noteref_4" name="noteref_4" href="#note_4"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">4</span></span></a> enumerates no less than fourteen;
+which, however, may be reduced to four.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) Subjectively, grace signifies good will or
+benevolence shown by a superior to an inferior, as
+when a criminal is pardoned by the king's grace.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) Objectively, it designates a favor inspired
+by good will or benevolence. In this sense the
+term may be applied to any free and gratuitous
+gift (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">donum gratis datum</span></span>),
+as when a king bestows graces on his lieges.
+</p>
+
+<span class="tei tei-pb" id="page006">[pg 006]</span><a name="Pg006" id="Pg006" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+c) Grace may also mean personal charm or attractiveness.
+In this sense the term frequently
+occurs in Latin and Greek literature (the Three
+Graces). Charm elicits love and prompts a person
+to the bestowal of favors.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+d) The recipient of gifts or favors usually
+feels gratitude towards the giver, which he expresses
+in the form of thanks. Hence the word
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratiae</span></span>
+(plural) frequently stands for thanksgiving
+(<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratias agere</span></span>,”</span>
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Deo gratias</span></span>,”</span> <span class="tei tei-q">“to say
+grace after meals”</span>).<a id="noteref_5" name="noteref_5" href="#note_5"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">5</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The first and fundamental of these meanings
+is <span class="tei tei-q">“a free gift or favor.”</span> The benevolence of
+the giver and the attractiveness of the recipient
+are merely the reasons for which the gift is imparted,
+whereas the expression of thanks is an
+effect following its bestowal.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Dogmatic theology is concerned exclusively
+with grace in the fundamental sense of the term.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+e) Grace is called a gift (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">donum</span></span>, δωρεά),
+because it is owing to free benevolence, not required by justice. It is
+called gratuitous (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratis datum</span></span>),
+because it is bestowed
+without any corresponding merit on the part of the creature.
+<span class="tei tei-pb" id="page007">[pg 007]</span><a name="Pg007" id="Pg007" class="tei tei-anchor"></a>
+A gift may be due to the recipient as a matter of
+distributive or commutative justice, and in that case it
+would not be absolutely gratuitous (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratis</span></span>).
+Grace, on the contrary, is bestowed out of pure benevolence, from no
+other motive than sheer love. This is manifestly St.
+Paul's idea when he writes: <span class="tei tei-q">“And if by grace, it is not
+now by works: otherwise grace is no more grace.”</span><a id="noteref_6" name="noteref_6" href="#note_6"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">6</span></span></a> It is
+likewise the meaning of St. Augustine when he says, in his
+Homilies on the Gospel of St. John, that grace is <span class="tei tei-q">“something
+gratuitously given ... as a present, not in return
+for something else.”</span><a id="noteref_7" name="noteref_7" href="#note_7"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">7</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+2. <span class="tei tei-hi"><span style="font-variant: small-caps">Natural and Supernatural Grace.</span></span>—Grace
+is not necessarily supernatural. Sacred
+Scripture and the Fathers sometimes apply the
+word to purely natural gifts. We petition God
+for our daily bread, for good health, fair weather
+and other temporal favors, and we thank Him
+for preserving us from pestilence, famine, and
+war, although these are blessings which do not
+transcend the order of nature.<a id="noteref_8" name="noteref_8" href="#note_8"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">8</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) Our petitions for purely natural favors are inspired
+by the conviction that creation itself, and everything connected
+therewith, is a gratuitous gift of God. This conviction
+is well founded. God was under no necessity of
+creating anything: creation was an act of His free-will.
+Again, many of the favors to which human nature, as
+such, has a claim, are free gifts when conferred upon the
+individual. Good health, fortitude, talent, etc., are natural
+<span class="tei tei-pb" id="page008">[pg 008]</span><a name="Pg008" id="Pg008" class="tei tei-anchor"></a>
+graces, for which we are allowed, nay obliged, to petition
+God. The Pelagians employed this truth to conceal a pernicious
+error when they unctuously descanted on the
+magnitude and necessity of grace as manifested in creation.
+It was by such trickery that their leader succeeded in
+persuading the bishops assembled at the Council of Diospolis
+or Lydda (A. D. 415) that his teaching was quite orthodox.
+St. Augustine and four other African bishops
+later reported to Pope Innocent I, that if these prelates
+had perceived that Pelagius meant to deny that grace by
+which we are Christians and sons of God, they would not
+have listened to him so patiently, and that, consequently,
+no blame attached to these judges because they simply
+took the term <span class="tei tei-q">“grace”</span> in its ecclesiastical
+sense.<a id="noteref_9" name="noteref_9" href="#note_9"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">9</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) Generally speaking, however, the term
+<span class="tei tei-q">“grace”</span> is reserved for what are commonly
+called the supernatural gifts of God, the merely
+preternatural as well as the strictly supernatural.<a id="noteref_10" name="noteref_10" href="#note_10"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">10</span></span></a>
+In this sense "grace" is as sharply opposed to
+purely natural favors as nature is opposed to the
+supernatural.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The importance of the distinction between supernatural
+and purely natural grace will appear from an analysis of
+the concept itself. Considered as gifts of God, the strictly
+supernatural graces (<span class="tei tei-hi"><span style="font-style: italic">e.g.</span></span>, justification, divine sonship, the
+<span class="tei tei-pb" id="page009">[pg 009]</span><a name="Pg009" id="Pg009" class="tei tei-anchor"></a>
+beatific vision) ontologically exceed the bounds of nature.
+Considered as purely gratuitous favors, they are negatively
+and positively undeserved. The grace involved in creation,
+for instance, is not conferred on some existing beneficiary,
+but actually produces its recipient. The creation
+itself, therefore, being entirely <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratis data</span></span>,
+all that succeeds it, supernatural grace included, must be negatively
+undeserved, in as far as it was not necessary for the recipient
+to exist at all. But the supernatural graces are
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">indebitae</span></span>
+also positively, <span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span> positing the creation, because
+they transcend every creatural claim and power. Both
+elements are contained in the above-quoted letter of the
+African bishops to Pope Innocent I: <span class="tei tei-q">“Though it may be
+said in a certain legitimate sense, that we were created by
+the grace of God, ... that is a different grace by which
+we are called predestined, by which we are justified, and
+by which we receive eternal beatitude.”</span><a id="noteref_11" name="noteref_11" href="#note_11"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">11</span></span></a> Of this last-mentioned
+grace (<span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span> grace in the strictly supernatural
+sense), St. Augustine says: <span class="tei tei-q">“This, the grace which Catholic
+bishops are wont to read in the books of God and
+preach to their people, and the grace which the Apostle
+commends, is not that by which we are created as men, but
+that by which as sinful men we are
+justified.”</span><a id="noteref_12" name="noteref_12" href="#note_12"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">12</span></span></a> In other
+words, natural is opposed to supernatural grace in the
+same way that nature is opposed to the supernatural.
+<span class="tei tei-q">“[To believe] is the work of grace, not of nature. It is, I
+say, the work of grace, which the second Adam brought us,
+not of nature, which Adam wholly lost in himself.”</span><a id="noteref_13" name="noteref_13" href="#note_13"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">13</span></span></a>
+<span class="tei tei-pb" id="page010">[pg 010]</span><a name="Pg010" id="Pg010" class="tei tei-anchor"></a>
+Adding the new note obtained by this analysis we arrive at
+the following definition: Grace is a gratuitous <em class="tei tei-emph"><span style="font-style: italic">super-natural</span></em>
+gift.<a id="noteref_14" name="noteref_14" href="#note_14"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">14</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+3. <span class="tei tei-hi"><span style="font-variant: small-caps">The Grace of God and the Grace of
+Christ.</span></span>—Though all supernatural graces are
+from God, a distinction is made between the
+<span class="tei tei-q">“grace of God”</span> and the <span class="tei tei-q">“grace of Christ.”</span> The
+difference between them is purely accidental,
+based on the fact that the <span class="tei tei-q">“grace of Christ”</span> flows
+exclusively from the merits of the atonement.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) The following points may serve as criteria to distinguish
+the two notions:
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+A) The <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia Dei</span></span>
+springs from divine benevolence and
+presupposes a recipient who is unworthy merely in a negative
+sense (=not worthy, <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">non dignus</span></span>),
+whereas the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia
+Christi</span></span> flows from mercy and benevolence and is conferred
+on a recipient who is positively unworthy
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">indignus</span></span>).
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+B) The <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia Dei</span></span>
+elevates the soul to the supernatural order
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia elevans</span></span>), while the
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia Christi</span></span> heals the
+wounds inflicted by sin, especially concupiscence
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia
+elevans simul et sanans</span></span>).
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+C) The <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia Dei</span></span> is a gratuitous gift
+conferred by the Blessed Trinity without regard to the theandric merits of
+Jesus Christ, whereas the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia Christi</span></span> is
+based entirely on those merits.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) The Scotists hold that the distinction between <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia
+Dei</span></span> and <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia Christi</span></span> is purely
+logical. They regard
+<span class="tei tei-pb" id="page011">[pg 011]</span><a name="Pg011" id="Pg011" class="tei tei-anchor"></a>
+the God-man as the predestined centre of the universe
+and the source of all graces.<a id="noteref_15" name="noteref_15" href="#note_15"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">15</span></span></a> The Thomists, on the
+other hand, regard the grace of the angels, and that
+wherewith our first parents were endowed in Paradise,
+purely as <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia Dei</span></span>;
+they hold that the merits of Christ
+did not become operative until after the Fall, and that,
+consequently, there is a real distinction between the grace
+of the angels and that of our first parents on the one
+hand, and the grace of Christ on the other.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+As it cannot reasonably be supposed that the angels
+are endowed with specifically the same graces by which
+mankind was redeemed from sin, the Scotists are forced
+to admit a distinction between the grace of Christ as God-man
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia Christi Dei-hominis</span></span>)
+and the grace of Christ as Redeemer
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia Christi Redemptoris</span></span>), so that even
+according to them, the dogmatic treatise on Grace is concerned
+solely with the grace of Christ <span class="tei tei-hi"><span style="font-style: italic">qua</span></span> Redeemer.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Hence, grace must be more particularly defined as a gratuitous
+supernatural gift <em class="tei tei-emph"><span style="font-style: italic">derived from the merits of Jesus
+Christ</span></em>.<a id="noteref_16" name="noteref_16" href="#note_16"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">16</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+4. <span class="tei tei-hi"><span style="font-variant: small-caps">External and Internal Grace.</span></span>—External
+grace (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia externa</span></span>) comprises all those
+strictly supernatural institutions which stimulate
+pious thoughts and salutary resolutions in the
+human soul. Such are, for example, Holy Scripture,
+the Church, the Sacraments, the example of Jesus Christ, etc.
+Internal grace (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia interna</span></span>)
+inheres or operates invisibly in the soul,
+and places it in relation with God as its supernatural
+<span class="tei tei-pb" id="page012">[pg 012]</span><a name="Pg012" id="Pg012" class="tei tei-anchor"></a>
+end. Internal graces are, <span class="tei tei-hi"><span style="font-style: italic">e.g.</span></span>, the theological
+virtues, the power of forgiving sins, etc. The
+Pelagians admitted external, but obstinately denied
+internal grace.<a id="noteref_17" name="noteref_17" href="#note_17"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">17</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+St. Paul<a id="noteref_18" name="noteref_18" href="#note_18"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">18</span></span></a> emphasizes the distinction between external
+and internal grace by designating the former as <span class="tei tei-q">“law”</span>
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">lex</span></span>, νόμος)
+and the latter as <span class="tei tei-q">“faith”</span> (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">fides</span></span>, πίστις).
+With one exception, (<span class="tei tei-hi"><span style="font-style: italic">viz.</span></span>, the Hypostatic Union, which
+is the climax of all graces), external is inferior to,
+because a mere preparation for, internal grace, which
+aims at sanctification. We are concerned in this treatise
+solely with internal grace. Hence, proceeding a step
+further, we may define grace as a gratuitous, supernatural,
+<em class="tei tei-emph"><span style="font-style: italic">internal</span></em> gift of God, derived from the merits of Jesus
+Christ.<a id="noteref_19" name="noteref_19" href="#note_19"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">19</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+5. <span class="tei tei-q">“<span class="tei tei-hi"><span style="font-variant: small-caps">Gratia Gratis Data</span></span>”</span> and <span class="tei tei-q">“<span class="tei tei-hi"><span style="font-variant: small-caps">Gratia
+Gratum Faciens</span></span>.”</span>—The supernatural grace of
+Christ, existing invisibly in the soul either as a transient impulse
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">actus</span></span>) or as a permanent state
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">habitus</span></span>), tends either to the salvation of the
+person in whom it inheres or through him to
+the sanctification of others. In the former case it is called ingratiating
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia gratum faciens</span></span>),
+in the latter, gratuitously given (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia gratis
+data</span></span>). The term <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia gratis data</span></span>
+is based on the words of our Lord recorded in the Gospel of
+St. Matthew: <span class="tei tei-q">“Heal the sick, raise the dead,
+<span class="tei tei-pb" id="page013">[pg 013]</span><a name="Pg013" id="Pg013" class="tei tei-anchor"></a>
+cleanse the lepers, cast out devils: freely have you
+received, freely give.”</span><a id="noteref_20" name="noteref_20" href="#note_20"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">20</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) The <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia gratum faciens</span></span> is intended for
+all men without exception; the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia gratis
+data</span></span> only for a few
+specially chosen persons. To the class of gratuitously bestowed
+graces belong the charismata of the prophets and
+the ordinary powers of the priesthood.<a id="noteref_21" name="noteref_21" href="#note_21"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">21</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+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 sins, etc.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) Considered with regard to its intrinsic worth, the
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia gratum faciens</span></span>
+is decidedly superior to the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia
+gratis data</span></span>. St. Paul, after enumerating all the charismata,
+admonishes the Corinthians: <span class="tei tei-q">“Be zealous for the
+better gifts, and I show unto you yet a more excellent
+way,”</span><a id="noteref_22" name="noteref_22" href="#note_22"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">22</span></span></a>
+and then sings the praises of
+charity:<a id="noteref_23" name="noteref_23" href="#note_23"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">23</span></span></a> <span class="tei tei-q">“If I
+speak with the tongues of men and of angels, and have
+not charity, I am become as sounding brass, or a tinkling
+cymbal. And if I should have prophecy and should know
+<span class="tei tei-pb" id="page014">[pg 014]</span><a name="Pg014" id="Pg014" class="tei tei-anchor"></a>
+all the mysteries, and all knowledge, and if I should have
+all faith, so that I could remove mountains, I am nothing,
+etc.”</span><a id="noteref_24" name="noteref_24" href="#note_24"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">24</span></span></a>
+Charity is a <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia gratum faciens</span></span>. Hence,
+since the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia gratis data</span></span> is treated
+elsewhere (Apologetics,
+Mystic and Sacramental Theology), we must add another
+note to our definition: Grace is a gratuitous, supernatural,
+internal gift, derived from the merits of Jesus
+Christ, <em class="tei tei-emph"><span style="font-style: italic">by which man is rendered pleasing in the sight of
+God</span></em>.<a id="noteref_25" name="noteref_25" href="#note_25"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">25</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+6. <span class="tei tei-hi"><span style="font-variant: small-caps">Actual and Habitual Grace.</span></span>—The
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia
+gratum faciens</span></span> is given either for the performance
+of a supernatural act or for the production
+of a permanent supernatural state (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">habitus</span></span>).
+In the latter case it is called habitual, or, as it sanctifies
+the creature in the eyes of God, sanctifying
+grace.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Actual grace comprises two essential elements: (1)
+divine help as the principle of every salutary supernatural
+act, and (2) the salutary act itself. Hence its designation
+by the Fathers as Θεοῦ ἐνέργεια, ἡ τοῦ Λόγου χείρ, θεία κίνησις,
+or, in Latin, <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Dei auxilium, subsidium, adiutorium, motio
+divina</span></span>,—all of which appellations have been adopted by
+the Schoolmen. Actual grace invariably tends either to
+produce habitual or sanctifying grace, or to preserve and
+<span class="tei tei-pb" id="page015">[pg 015]</span><a name="Pg015" id="Pg015" class="tei tei-anchor"></a>
+increase it where it already exists. It follows that, being
+merely a means to an end, actual grace is inferior to
+sanctifying grace, which is that end itself.
+</p>
+
+<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"><span style="font-size: 90%">
+Actual grace may therefore be defined as an
+unmerited, supernatural, internal divine help,
+based on the merits of Jesus Christ, which renders
+man pleasing in the sight of God, enabling
+him to perform salutary acts; or, somewhat
+more succinctly, as a supernatural help bestowed
+for the performance of salutary acts, in consideration
+of the merits of Jesus Christ.
+</span></div>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Actual grace is (1) a <em class="tei tei-emph"><span style="font-style: italic">help</span></em>
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">auxilium</span></span>), because it
+consists in a transient influence exercised by God on
+the soul. (2) A <em class="tei tei-emph"><span style="font-style: italic">supernatural</span></em> help, 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 nature.<a id="noteref_26" name="noteref_26" href="#note_26"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">26</span></span></a> (3) It is attributed to the merits of
+Jesus Christ, in order to indicate that the graces granted
+to fallen man are all derived from the atonement both
+as their efficient and their meritorious cause. (4) Actual
+grace is said to be given for the performance of
+salutary acts to show that its immediate purpose or end is
+an act, not a state, and that the acts for which it is given
+must be in the order of salvation.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+7. <span class="tei tei-hi"><span style="font-variant: small-caps">The Twofold Causality of Actual
+Grace.</span></span>—If grace is a supernatural help, mere
+nature cannot, of its own strength, perform salutary
+acts. Consequently, actual grace exercises a
+<span class="tei tei-pb" id="page016">[pg 016]</span><a name="Pg016" id="Pg016" class="tei tei-anchor"></a>
+causal influence without which man would be helpless
+in the matter of salvation.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The causality of actual grace is both moral and
+physical.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) As a moral cause grace removes the obstacles
+which render the work of salvation
+difficult. Besides this negative it also has a positive
+effect: it inspires delight in virtue and hatred
+of sin.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This mode of operation manifestly presupposes a certain
+weakness of the human will, <span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span>
+<em class="tei tei-emph"><span style="font-style: italic">concupiscence</span></em>,
+which is an effect of original sin. Actual grace exercises
+a healing influence on the will<a id="noteref_27" name="noteref_27" href="#note_27"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">27</span></span></a> and is therefore called
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia sanans sive medicinalis</span></span>.
+<span class="tei tei-q">“Unless something is put before the soul to please and attract it,”</span> says St.
+Augustine, <span class="tei tei-q">“the will can in no wise be moved; but it is not
+in man's power to bring this about.”</span><a id="noteref_28" name="noteref_28" href="#note_28"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">28</span></span></a> Concretely, this
+moral causality of grace manifests itself as a divinely inspired
+joy in virtue and a hatred of sin, both of which
+incline the will to the free performance of salutary acts.
+These sentiments may in some cases be so strong
+as to deprive the will temporarily of its freedom
+to resist. The sudden conversion of St. Paul is a
+case in point. Holy Scripture expressly assures us that
+God is the absolute master of the human will and, if He
+so chooses, can bend it under His yoke without using
+physical force. Cfr. Prov. XXI, 1: <span class="tei tei-q">“The heart of the
+king is in the hand of the Lord: whithersoever he will,
+<span class="tei tei-pb" id="page017">[pg 017]</span><a name="Pg017" id="Pg017" class="tei tei-anchor"></a>
+he shall turn it.”</span> <span class="tei tei-q">“Who will be so foolish as to say,”</span>
+queries St. Augustine, <span class="tei tei-q">“that God cannot change the evil
+wills of men, whichever, whenever, and wheresoever He
+chooses, and direct them to what is
+good?”</span><a id="noteref_29" name="noteref_29" href="#note_29"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">29</span></span></a> It is but
+rarely, of course, that God grants to any man a summary
+victory over his sinful nature; but this fact does not prevent
+the Church from praying: <span class="tei tei-q">“Vouchsafe, O Lord, to
+compel our wills to thee, even though they be
+rebellious.”</span><a id="noteref_30" name="noteref_30" href="#note_30"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">30</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) Even more important than the moral
+causality of grace is its physical causality. Man
+depends entirely on God for the physical strength
+necessary to perform salutary works. Grace elevates
+the faculties of the soul to the supernatural
+sphere, thereby enabling it to perform supernatural
+acts.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Physical is as distinct from moral causality in the order
+of grace as in the order of nature. The holding out of
+a beautiful toy will not enable a child to walk without
+support from its elders. Moral causality is insufficient to
+enable a man to perform salutary acts. Grace (as we
+shall show later) is absolutely, <span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span> metaphysically, necessary
+for all salutary acts, whether easy or difficult, and
+hence the incapacity of nature cannot be ascribed solely
+to weakness and to the moral difficulty resulting from sin,
+but must be attributed mainly to physical impotence. A
+bird without wings is not merely impeded but utterly unable
+<span class="tei tei-pb" id="page018">[pg 018]</span><a name="Pg018" id="Pg018" class="tei tei-anchor"></a>
+to fly; similarly, man without grace is not only handicapped
+but absolutely incapacitated for the work of salvation.
+Considered under this aspect, actual grace is
+called <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia elevans</span></span>, because it elevates
+man to the supernatural state.<a id="noteref_31" name="noteref_31" href="#note_31"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">31</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This double causality of grace is well brought
+out in Perrone's classic definition: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Gratia
+actualis est gratuitum illud auxilium,</span><a id="noteref_32" name="noteref_32" href="#note_32"><span class="tei tei-noteref"><span style="font-size: 60%; font-style: italic; vertical-align: super">32</span></span></a><span style="font-style: italic"> quod
+Deus</span><a id="noteref_33" name="noteref_33" href="#note_33"><span class="tei tei-noteref"><span style="font-size: 60%; font-style: italic; vertical-align: super">33</span></span></a><span style="font-style: italic"> per Christi merita</span><a id="noteref_34" name="noteref_34" href="#note_34"><span class="tei tei-noteref"><span style="font-size: 60%; font-style: italic; vertical-align: super">34</span></span></a><span style="font-style: italic"> homini
+lapso</span><a id="noteref_35" name="noteref_35" href="#note_35"><span class="tei tei-noteref"><span style="font-size: 60%; font-style: italic; vertical-align: super">35</span></span></a><span style="font-style: italic"> largitur, tum ut eius infirmitati
+consulat,</span><a id="noteref_36" name="noteref_36" href="#note_36"><span class="tei tei-noteref"><span style="font-size: 60%; font-style: italic; vertical-align: super">36</span></span></a><span style="font-style: italic"> ... tum ut eum erigat ad statum supernaturalem
+atque idoneum faciat ad actus supernaturales
+eliciendos,</span><a id="noteref_37" name="noteref_37" href="#note_37"><span class="tei tei-noteref"><span style="font-size: 60%; font-style: italic; vertical-align: super">37</span></span></a><span style="font-style: italic"> ut iustificationem possit
+adipisci</span><a id="noteref_38" name="noteref_38" href="#note_38"><span class="tei tei-noteref"><span style="font-size: 60%; font-style: italic; vertical-align: super">38</span></span></a><span style="font-style: italic"> in eaque iam consecuta perseverare, donec perveniat ad
+vitam aeternam.</span></span>”</span><a id="noteref_39" name="noteref_39" href="#note_39"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">39</span></span></a> In English: <span class="tei tei-q">“Actual grace is
+that unmerited interior assistance which God, by
+virtue of the merits of Christ, confers upon fallen
+man, in order, on the one hand, to remedy his
+infirmity resulting from sin and, on the other, to
+raise him to the supernatural order and thereby
+to render him capable of performing supernatural
+acts, so that he may attain justification, persevere
+in it to the end, and thus enter into everlasting
+life.”</span> This definition is strictly scientific, for it
+enumerates all the elements that enter into the
+essence of actual grace.
+</p>
+
+</div>
+
+<span class="tei tei-pb" id="page019">[pg 019]</span><a name="Pg019" id="Pg019" class="tei tei-anchor"></a>
+
+<hr class="page" /><div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em">
+<a name="toc11" id="toc11"></a>
+<a name="pdf12" id="pdf12"></a>
+<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Section 2. Division Of Actual Grace</span></h3>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Actual grace may be divided according to: (1) the difference
+existing between the faculties of the human soul,
+and (2) in reference to the freedom of the will.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Considered in its relation to the different faculties of
+the soul, actual grace is either of the intellect, or of the
+will, or of the sensitive faculties. With regard to the free
+consent of the will, it is either (1) prevenient, also called
+coöperating, or (2) efficacious or merely sufficient.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<a name="Part_I_Chapter_I_Section_2_No_1" id="Part_I_Chapter_I_Section_2_No_1" class="tei tei-anchor"></a>
+1. <span class="tei tei-hi"><span style="font-variant: small-caps">The Illuminating Grace of the Intellect.</span></span>—Actual
+grace, in so far as it inspires salutary
+thoughts, is called illuminating (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia illuminationis
+s. illustrationis</span></span>).
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This illumination of the intellect by grace may be either
+mediate or immediate. It is mediate if grace suggests
+salutary thoughts to the intellect by purely natural means,
+or external graces, such as a stirring sermon, the perusal
+of a good book, etc.; it is immediate when the Holy Ghost
+elevates the powers of the soul, and through the instrumentality
+of the so-called <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">potentia
+obedientialis</span></span>,<a id="noteref_40" name="noteref_40" href="#note_40"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">40</span></span></a> produces
+in it entitatively supernatural acts.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The existence of the grace of immediate illumination
+follows from its absolute necessity as a means of salvation,
+<span class="tei tei-pb" id="page020">[pg 020]</span><a name="Pg020" id="Pg020" class="tei tei-anchor"></a>
+defined by the Second Council of Orange, A. D.
+529.<a id="noteref_41" name="noteref_41" href="#note_41"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">41</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) The grace of mediate illumination may be
+inferred aprioristically from the existence of a divine
+revelation equipped with such supernatural
+institutions as the Bible, the sacraments, rites,
+ceremonies, etc. In conformity with the psychological
+laws governing the association of ideas, intelligent
+meditation on the agencies comprised under
+the term <span class="tei tei-q">“external grace”</span><a id="noteref_42" name="noteref_42" href="#note_42"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">42</span></span></a> elicits in the mind
+salutary thoughts, which are not necessarily supernatural
+in their inception.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It is not unlikely that Sacred Scripture refers to such
+graces as these when it recommends <span class="tei tei-q">“the law of God”</span>
+or <span class="tei tei-q">“the example of Christ”</span> as fit subjects for meditation.
+Cfr. Ps. XVIII, 8 sq.: <span class="tei tei-q">“The law of the Lord is unspotted,
+converting souls, ... the commandment of the
+Lord is lightsome, enlightening the eyes.”</span><a id="noteref_43" name="noteref_43" href="#note_43"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">43</span></span></a> 1 Pet. II, 21:
+<span class="tei tei-q">“Christ also suffered for us, leaving you an example that
+you should follow his steps.”</span><a id="noteref_44" name="noteref_44" href="#note_44"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">44</span></span></a> St. Augustine probably
+had in mind the grace of mediate illumination when he
+wrote: <span class="tei tei-q">“God acts upon us by the incentives of visible
+objects to will and to believe, either externally by evangelical
+exhortations, ... or internally, as no man has
+control over what enters into his thoughts.”</span><a id="noteref_45" name="noteref_45" href="#note_45"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">45</span></span></a> The grace
+<span class="tei tei-pb" id="page021">[pg 021]</span><a name="Pg021" id="Pg021" class="tei tei-anchor"></a>
+of mediate illumination has for its object to prepare the
+way quietly and unostentatiously for a grace of greater
+import, namely, the immediate illumination of the mind
+by the Holy Ghost.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) The grace of immediate far surpasses that
+of mediate illumination because the supernatural
+life of the soul originates in faith, which in turn
+is based on a strictly supernatural enlightenment
+of the mind.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+α) St. Paul expressly teaches: <span class="tei tei-q">“And such confidence
+we have, through Christ, towards God;
+not that we are sufficient to think anything of
+ourselves, as of ourselves: but our sufficiency
+is of God.”</span><a id="noteref_46" name="noteref_46" href="#note_46"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">46</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The salient portion of this text reads as follows in
+the original Greek: Οὐχ ὅτι ἱκανοί ἐσμεν λογίσασθαί τι ἀφ᾽
+ἑαυτῶν ὡς ἐξ ἑαυτῶν, ἀλλ᾽ ἡ ἱκανότης ἡμῶν ἐκ τοῦ Θεοῦ. Speaking
+in the plural (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">pluralis maiestaticus</span></span>), the
+Apostle confesses himself unable to conceive a single salutary thought
+(λογίσασθαι), and ascribes the power (ἱκανότης) to do so to
+God. Considered merely as vital acts, such thoughts
+proceed from the natural faculties of the mind (ἀφ᾽
+ἑαυτῶν), but the power that produces them is divine (ἐκ
+Θεοῦ), not human (ἐξ ἑαυτῶν). Hence each salutary
+thought exceeds the power of man, and is an immediate
+supernatural grace.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+A still more cogent argument can be derived from 1
+Cor. III, 6 sq.: <span class="tei tei-q">“I have planted, Apollo watered, but
+<span class="tei tei-pb" id="page022">[pg 022]</span><a name="Pg022" id="Pg022" class="tei tei-anchor"></a>
+God gave the increase. Therefore, neither he that planteth
+is anything, nor he that watereth; but God that giveth
+the increase.”</span><a id="noteref_47" name="noteref_47" href="#note_47"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">47</span></span></a> 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 gardener, who while he
+plants and waters, yet looks to God for <span class="tei tei-q">“the increase.”</span>
+The Apostle and his disciple Apollo are the spiritual gardeners
+through whose preaching the Corinthians received
+the grace of mediate illumination. But, as St. Paul says,
+this preaching would have been useless (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">non
+est aliquid</span></span>)
+had not God given <span class="tei tei-q">“the increase.”</span> In other words, the
+grace of immediate illumination was necessary to make the
+Apostolic preaching effective. <span class="tei tei-q">“For,”</span> in the words of
+St. Augustine, <span class="tei tei-q">“God Himself contributes to the production
+of fruit in good trees, when He both externally
+waters and tends them by the agency of His servants, and
+internally by Himself also gives the increase.”</span><a id="noteref_48" name="noteref_48" href="#note_48"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">48</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+β) The argument from Tradition is based
+chiefly on St. Augustine, <span class="tei tei-q">“the Doctor of Grace,”</span>
+whose authority in this branch of dogmatic theology
+is unique.<a id="noteref_49" name="noteref_49" href="#note_49"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">49</span></span></a> His writings abound in many
+such synonymous terms for the grace of immediate
+illumination, as <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">cogitatio pia, vocatio alta et
+secreta, locutio in cogitatione, aperitio veritatis</span></span>,
+etc., etc.
+</p>
+
+<span class="tei tei-pb" id="page023">[pg 023]</span><a name="Pg023" id="Pg023" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+He says among other things: <span class="tei tei-q">“Instruction and admonition
+are external aids, but he who controls the hearts
+has his cathedra in heaven.”</span><a id="noteref_50" name="noteref_50" href="#note_50"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">50</span></span></a> Augustine esteems human
+preaching as nothing and ascribes all its good effects to
+grace. <span class="tei tei-q">“It is the internal Master who teaches; Christ
+teaches and His inspiration.”</span><a id="noteref_51" name="noteref_51" href="#note_51"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">51</span></span></a> In harmony with his
+master, St. Fulgentius of Ruspe, the ablest defender of
+the Augustinian (<span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span> Catholic) doctrine of grace, says:
+<span class="tei tei-q">“In vain will our sacred discourses strike the external
+ear, unless God by a spiritual gift opens the hearing of
+the interior man.”</span><a id="noteref_52" name="noteref_52" href="#note_52"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">52</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<a name="Part_I_Chapter_I_Section_2_No_2" id="Part_I_Chapter_I_Section_2_No_2" class="tei tei-anchor"></a>
+2. <span class="tei tei-hi"><span style="font-variant: small-caps">The Strengthening Grace of the Will.</span></span>—This
+grace, usually called <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia
+inspirationis</span></span>,<a id="noteref_53" name="noteref_53" href="#note_53"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">53</span></span></a>
+may also be either mediate or immediate,
+according as pious affections and wholesome
+resolutions are produced in the soul by a preceding
+illumination of the intellect or directly by the
+Holy Ghost. Owing to the psychological interaction
+of intellect and will, every grace of the
+mind, whether mediate or immediate, is <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">eo ipso</span></span>
+also a mediate grace of the will, which implies a
+new act of the soul, but not a new grace. What
+we are concerned with here is the immediate
+<span class="tei tei-pb" id="page024">[pg 024]</span><a name="Pg024" id="Pg024" class="tei tei-anchor"></a>
+strengthening grace of the will, which is far more
+important and more necessary.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+We are not able to demonstrate this teaching
+from Sacred Scripture. The texts John VI, 44
+and Phil. II, 13, which are usually adduced in
+this connection, are inconclusive.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Hence we must rely solely on Tradition. The
+argument from Tradition is based mainly on St.
+Augustine. In defending divine grace against
+Pelagius, this holy Doctor asserts the indispensability
+and superior value of the strengthening
+grace of the will.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-q">“By that grace it is effected, not only that we discover
+what ought to be done, but also that we do what we have
+discovered; not only that we believe what ought to be loved, but also that we
+love what we have believed.”</span><a id="noteref_54" name="noteref_54" href="#note_54"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">54</span></span></a>
+And again: <span class="tei tei-q">“Let him discern between knowledge and
+charity, as they ought to be distinguished, because knowledge
+puffeth up, but charity edifieth.... And inasmuch
+as both are gifts of God, although one is less and the other
+greater, 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 grace, and to claim the greater one for the control
+of the human will.”</span><a id="noteref_55" name="noteref_55" href="#note_55"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">55</span></span></a> St. Augustine emphasized the
+<span class="tei tei-pb" id="page025">[pg 025]</span><a name="Pg025" id="Pg025" class="tei tei-anchor"></a>
+existence and necessity of this higher grace of the will
+in his controversy with the Pelagians. He was firmly
+convinced that a man may know the way of salvation, and
+yet refuse to follow it.<a id="noteref_56" name="noteref_56" href="#note_56"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">56</span></span></a>
+He insisted that mere knowledge
+is not virtue, as Socrates had falsely taught.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Ecclesiastical Tradition was always in perfect accord
+with this teaching, which eventually came to be defined by
+the plenary Council of Carthage (A. D. 418) as follows:
+<span class="tei tei-q">“If any one assert that this same grace of God, granted
+through our Lord Jesus Christ, helps to avoid sin only for
+the reason that it opens and reveals to us an understanding
+of the [divine] commands, so that we may know
+what we should desire and what we should avoid; but
+that it is not granted to us by the same (grace) to desire
+and be able to do that which we know we ought to do, let
+him be anathema;—since both are gifts of God: to
+know what we must do and to have the wish to do it.”</span><a id="noteref_57" name="noteref_57" href="#note_57"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">57</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+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
+will. St. Prosper, after Fulgentius the most prominent
+disciple of St. Augustine, enumerates these as follows:
+<span class="tei tei-q">“Fear (for <span class="tei tei-q">‘the fear of the Lord is the beginning of wisdom’</span>);
+joy (<span class="tei tei-q">‘I rejoiced at the things that were said to
+me: We shall go into the house of the Lord’</span>); desire
+<span class="tei tei-pb" id="page026">[pg 026]</span><a name="Pg026" id="Pg026" class="tei tei-anchor"></a>
+(<span class="tei tei-q">‘My soul longeth and fainteth for the courts of the
+Lord’</span>); delight (<span class="tei tei-q">‘How sweet are thy words to my palate,
+more than honey to my mouth’</span>);”</span>—and he adds:
+<span class="tei tei-q">“Who can see or tell by what affections God visits and
+guides the human soul?”</span><a id="noteref_58" name="noteref_58" href="#note_58"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">58</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+3. <span class="tei tei-hi"><span style="font-variant: small-caps">Actual Graces of the Sensitive Sphere.</span></span>—Though
+it cannot be determined with certainty
+of faith, it is highly probable that actual grace influences
+the sensitive faculties of the soul as well
+as the intellect and the will.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+God, who is the first and sole cause of all things, is
+no doubt able to excite in the human imagination phantasms
+corresponding to the supernatural thoughts produced
+in the intellect, and to impede or paralyze the rebellious
+stirrings of concupiscence which resist the grace
+of the will,—either by infusing contrary dispositions or
+by allowing spiritual joy to run over into the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">appetitus
+sensitivus</span></span>. The existence of such graces (which need
+not necessarily be supernatural except <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">quoad modum et
+finem</span></span>) may be inferred with great probability from
+the fact that man is a compound of body and soul.
+Aristotle holds that the human mind cannot think without
+the aid of the imagination.<a id="noteref_59" name="noteref_59" href="#note_59"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">59</span></span></a> If this is true, every
+supernatural thought must be preceded by a corresponding
+<span class="tei tei-pb" id="page027">[pg 027]</span><a name="Pg027" id="Pg027" class="tei tei-anchor"></a>
+phantasm to excite and sustain it. As for the sensitive
+appetite, it may either assume the form of concupiscence
+and hinder the work of salvation, or aid it
+by favorable emotions excited supernaturally. St. Augustine
+says that the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">delectatio
+victrix</span></span> has for its object <span class="tei tei-q">“to impart sweetness to that
+which gave no pleasure.”</span><a id="noteref_60" name="noteref_60" href="#note_60"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">60</span></span></a> St.
+Paul, who thrice besought the Lord to relieve him of the
+sting of his flesh, was told: <span class="tei tei-q">“My grace is sufficient for
+thee.”</span><a id="noteref_61" name="noteref_61" href="#note_61"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">61</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<a name="Part_I_Chapter_I_Section_2_No_4" id="Part_I_Chapter_I_Section_2_No_4" class="tei tei-anchor"></a>
+4. <span class="tei tei-hi"><span style="font-style: italic">The Illuminating Grace of the Mind
+and the Strengthening Grace of the Will
+Considered as Vital Acts of the Soul.</span></span>—If
+we examine these graces more closely to determine
+their physical nature, we find that they are
+simply vital acts of the intellect and the will, and
+receive the character of divine <span class="tei tei-q">“graces”</span> from
+the fact that they are supernaturally excited in
+the soul by God.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) The Biblical, Patristic, and conciliar terms
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">cogitatio</span></span>,
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">suasio</span></span>,
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">scientia</span></span>,
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">cognitio</span></span>, as well as
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">delectatio</span></span>,
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">voluptas</span></span>,
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">desiderium</span></span>,
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">caritas</span></span>,
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">bona voluntas</span></span>,
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">cupiditas</span></span>, all manifestly
+point to vital acts of the soul. But even where grace is
+described as <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">vocatio</span></span>,
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">illuminatio</span></span>,
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">illustratio</span></span>,
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">excitatio</span></span>,
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">pulsatio</span></span>,
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">inspiratio</span></span>, or
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">tractio</span></span>, the reference can only be—if
+not <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">formaliter</span></span>, at
+least <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">virtualiter</span></span>—to immanent vital
+acts of the intellect or will. This is the concurrent teaching
+of SS. Augustine and Thomas Aquinas. The former
+says: <span class="tei tei-q">“God calls [us] by [our] innermost thoughts,”</span>
+<span class="tei tei-pb" id="page028">[pg 028]</span><a name="Pg028" id="Pg028" class="tei tei-anchor"></a>
+and: <span class="tei tei-q">“See how the Father draws [and] by teaching delights
+[us].”</span><a id="noteref_62" name="noteref_62" href="#note_62"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">62</span></span></a> The latter quotes the Aristotelian axiom:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Actus moventis in moto est
+motus.</span></span>”</span><a id="noteref_63" name="noteref_63" href="#note_63"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">63</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+If the graces of the intellect and of the will are supernaturally
+inspired acts of the soul, by what process does
+the mind of man respond to the impulse of illumination
+and inspiration?
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The language employed by the Fathers and councils
+leaves no doubt that supernatural knowledge manifests
+itself mainly in judgments. But simple apprehension and
+ratiocination must also play a part, (1) because these two
+operations are of the essence of human thought, and the
+grace of illumination always works through natural
+agencies; and (2) because some intellectual apprehensions
+are merely condensed judgments and syllogisms.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The graces of the will naturally work through the
+spiritual emotions or passions, of which there are eleven:
+love and hatred, joy and sadness, desire and abhorrence,
+hope and despair, fear and daring, and lastly anger.
+With the exception of despair (for which there is no
+place in the business of salvation), all these passions have
+a practical relation to good and evil and are consequently
+called <span class="tei tei-q">“graces”</span> both in Scripture and Tradition. Love
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">amor</span></span>) is the fundamental affection of the
+will, to which all others are reducible, and hence the principal function
+of grace, in so far as it affects the will, must consist in producing
+acts of love.<a id="noteref_64" name="noteref_64" href="#note_64"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">64</span></span></a> The Council of Carthage (A. D.
+418) declares that <span class="tei tei-q">“both to know what we must do, and
+to love to do it, is a gift of God.”</span><a id="noteref_65" name="noteref_65" href="#note_65"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">65</span></span></a> It would be a mistake,
+<span class="tei tei-pb" id="page029">[pg 029]</span><a name="Pg029" id="Pg029" class="tei tei-anchor"></a>
+however, to identify this <span class="tei tei-q">“love”</span> with theological
+charity, which is <span class="tei tei-q">“a perfect love of God above all things
+for His own sake.”</span><a id="noteref_66" name="noteref_66" href="#note_66"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">66</span></span></a> Justification begins with supernatural
+faith, is followed by fear, hope, and contrition,
+and culminates in charity.<a id="noteref_67" name="noteref_67" href="#note_67"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">67</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+St. Augustine sometimes employs the word
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">caritas</span></span> in
+connections where it cannot possibly mean theological
+love.<a id="noteref_68" name="noteref_68" href="#note_68"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">68</span></span></a> 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 charity.
+In studying the writings of St. Augustine, therefore, we
+must carefully distinguish between
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">caritas</span></span> in the strict,
+and <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">caritas</span></span>
+in a secondary and derived sense.<a id="noteref_69" name="noteref_69" href="#note_69"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">69</span></span></a> The
+champions of the falsely so-called Augustinian theory of
+grace<a id="noteref_70" name="noteref_70" href="#note_70"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">70</span></span></a> disregard this important distinction and erroneously
+claim that St. Augustine identifies <span class="tei tei-q">“grace”</span> with
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">caritas</span></span>
+in the sense of theological love; just as if faith,
+hope, contrition, and the fear of God were not also graces
+in the true meaning of the term, and could not exist without
+theological charity.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) Not a few theologians, especially of the Thomist
+school, enlarge the list of actual graces by including
+therein, besides the supernatural vital acts of the soul,
+certain extrinsic, non-vital qualities
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">qualitates fluentes,
+non vitales</span></span>) that precede these acts and form their basis.
+It is impossible, they argue, to elicit vital or immanent
+<span class="tei tei-pb" id="page030">[pg 030]</span><a name="Pg030" id="Pg030" class="tei tei-anchor"></a>
+supernatural acts unless the faculties of the soul have
+previously been raised to the supernatural order by means
+of the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">potentia obœdientialis</span></span>.
+The <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia elevans</span></span>, which
+produces in the soul of the sinner the same effects that the
+so-called infused habits produce in the soul of the just,
+is a supernatural power really distinct from its vital
+effects. In other words, they say, the vital supernatural
+acts of the soul are preceded and produced by a non-vital
+grace, which must be conceived as a <span class="tei tei-q">“fluent quality.”</span>
+These <span class="tei tei-q">“fluent”</span> (the opponents of the theory ironically
+call them <span class="tei tei-q">“dead”</span>) qualities are alleged to be real graces.<a id="noteref_71" name="noteref_71" href="#note_71"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">71</span></span></a>
+Alvarez and others endeavor to give their theory a dogmatic
+standing by quoting in its support all those passages
+of Sacred Scripture, the Fathers and councils in which
+prevenient grace is described as <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">pulsatio</span></span>,
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">excitatio</span></span>,
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">vocatio</span></span>,
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">tractio</span></span>,
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">tactus</span></span>,
+and so forth. The act of knocking or calling,
+they say, is not identical with the act of opening, in
+fact the former is a grace in a higher sense than the
+latter, because it is performed by God alone, while the
+response comes from the soul coöperating with God.<a id="noteref_72" name="noteref_72" href="#note_72"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">72</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The theory thus briefly described is both theologically
+and philosophically untenable.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+α) Holy Scripture and Tradition nowhere mention any
+such non-vital entities or qualities,—a circumstance
+which would be inexplicable if it were true, what Cardinal
+Gotti asserts,<a id="noteref_73" name="noteref_73" href="#note_73"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">73</span></span></a> that the term <span class="tei tei-q">“grace”</span> applies primarily
+and in the strict sense to these qualities, while the vital
+acts are merely effects. Whenever Sacred Scripture, the
+Fathers, and the Church speak literally, without the use
+<span class="tei tei-pb" id="page031">[pg 031]</span><a name="Pg031" id="Pg031" class="tei tei-anchor"></a>
+of metaphors, they invariably apply the term <span class="tei tei-q">“grace”</span> to
+these vital acts themselves and ascribe their supernatural
+character to an immediate act of God.<a id="noteref_74" name="noteref_74" href="#note_74"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">74</span></span></a> In perfect
+conformity with this teaching St. Augustine explains such
+metaphorical terms as <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">vocare</span></span>
+and <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">tangere</span></span> in the sense of
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">credere</span></span> and
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">fides</span></span>.<a id="noteref_75" name="noteref_75" href="#note_75"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">75</span></span></a>
+God employs no <span class="tei tei-q">“fluent qualities”</span>
+or <span class="tei tei-q">“non-vital entities”</span> in the dispensation of His grace,
+but effects the supernatural elevation of the soul immediately
+and by Himself.<a id="noteref_76" name="noteref_76" href="#note_76"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">76</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+β) The theory under consideration is inadmissible also
+from the philosophical point of view. A quality does not
+<span class="tei tei-q">“flow”</span> or tend to revert to nothingness. On the contrary,
+its very nature demands that it remain constant until
+destroyed by its opposite or by some positive cause. It
+is impossible to conceive a quality that would of itself
+revert to nothingness without the intervention of a destructive
+cause. Billuart merely beats the air when he
+says: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Potest dici qualitas incompleta habens se per
+modum passionis transeuntis.</span></span>”</span><a id="noteref_77" name="noteref_77" href="#note_77"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">77</span></span></a> What would Aristotle
+have said if he had been told of a thing that was half
+ποιόν and half πάσχειν, and consequently neither the one nor
+the other? Actual grace is transitory; it passes away with
+the act which it inspires, and consequently may be said
+to <span class="tei tei-q">“flow.”</span> But this very fact proves that it is not a dead
+quality, but a <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">modus vitalis
+supernaturalis</span></span>. In the dispensation
+of His grace, God employs no fluent qualities
+or non-vital entities, but He Himself is the immediate
+cause of the supernatural elevation of the human soul and
+<span class="tei tei-pb" id="page032">[pg 032]</span><a name="Pg032" id="Pg032" class="tei tei-anchor"></a>
+its faculties. St. Thomas is perfectly consistent, therefore,
+when he defines actual grace as a vital act of the
+soul.<a id="noteref_78" name="noteref_78" href="#note_78"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">78</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+5. <span class="tei tei-hi"><span style="font-variant: small-caps">Prevenient and Coöperating Grace.</span></span>—The
+vital acts of the soul are either spontaneous
+impulses or free acts of the will. Grace may
+precede free-will or coöperate with it. If it
+precedes the free determination of the will it is
+called prevenient; if it accompanies (or coincides
+with) that determination and merely coöperates
+with the will, it is called coöperating grace.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Prevenient grace, regarded as a divine call to penance,
+is often styled <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia
+vocans sive excitans</span></span>, and if it is received
+with a willing heart, <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia
+adiuvans</span></span>. Both species
+are distinctly mentioned in Holy Scripture. Cfr.
+Eph. V, 14: <span class="tei tei-q">“Wherefore he saith: Rise thou that
+sleepest, and arise from the dead: and Christ shall enlighten
+thee.”</span> 2 Tim. I, 9: <span class="tei tei-q">“Who hath delivered us
+and called us by his holy calling, not according to our
+works, but according to his own purpose and grace, which
+was given us in Christ Jesus before the times of the
+<span class="tei tei-pb" id="page033">[pg 033]</span><a name="Pg033" id="Pg033" class="tei tei-anchor"></a>
+world.”</span> Rom. VIII, 26: <span class="tei tei-q">“Likewise the Spirit also helpeth
+our infirmity.”</span> Rom. VIII, 30: <span class="tei tei-q">“And whom he
+predestinated, them he also called. And whom he called,
+them he also justified. And whom he justified, them he
+also glorified.”</span> Apoc. III, 20: <span class="tei tei-q">“Behold I stand at the
+gate and knock. If any man shall hear my voice, and
+open to me the door, I will come in to him, and will sup
+with him, and he with me.”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+St. Augustine says: <span class="tei tei-q">“Forasmuch as our turning away
+from God is our own act and deed, and this is [our]
+depraved will; but that we turn to God, this we cannot do
+except He rouse and help us, and this is [our] good will,—what
+have we that we have not received?”</span><a id="noteref_79" name="noteref_79" href="#note_79"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">79</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+An equivalent division is that into <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia
+operans</span></span> and <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">coöperans</span></span>,
+respectively—names which are also founded
+on Scripture. Cfr. Phil. II, 13: <span class="tei tei-q">“For it is God who
+worketh in you, both to will and to accomplish, according
+to his good will.”</span> Mark XVI, 20: <span class="tei tei-q">“But they going
+forth preached everywhere: the Lord working withal, and
+confirming the word with signs that followed.”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+St. Augustine describes the respective functions of
+these graces as follows: <span class="tei tei-q">“He [God] begins His influence
+by working in us that we may have the will, and He
+completes it by working with us when we have the
+will.”</span><a id="noteref_80" name="noteref_80" href="#note_80"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">80</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+A third division of the same grace is that into
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">praeveniens</span></span>
+and <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">subsequens</span></span>.
+It is likewise distinctly Scriptural,<a id="noteref_81" name="noteref_81" href="#note_81"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">81</span></span></a>
+<span class="tei tei-pb" id="page034">[pg 034]</span><a name="Pg034" id="Pg034" class="tei tei-anchor"></a>
+and its two members coincide materially with
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia vocans</span></span>
+and <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">adiuvans</span></span>, as can be seen by comparing
+the usage of St. Augustine with that of the Tridentine
+Council. <span class="tei tei-q">“God's mercy,”</span> says the holy Doctor, <span class="tei tei-q">“prevents
+[<span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span> precedes] the unwilling to make him willing; it follows the
+willing lest he will in vain.”</span><a id="noteref_82" name="noteref_82" href="#note_82"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">82</span></span></a> And the Council
+of Trent declares that <span class="tei tei-q">“in adults the beginning of justification
+is to be derived from the prevenient grace of
+God, through Jesus Christ, that is to say, from His vocation,
+whereby, without any merits existing on their part,
+they are called.”</span><a id="noteref_83" name="noteref_83" href="#note_83"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">83</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+If we conceive a continuous series of supernatural
+graces, each may be called either prevenient or subsequent,
+according as it is regarded either as a cause
+or as an effect. St. Thomas explains this as follows:
+<span class="tei tei-q">“As grace is divided into working and coöperating
+grace, according to its diverse effects, so it may
+also be divided into prevenient and subsequent grace,
+according to the meaning attached to the term grace
+[<span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span>, either habitual or actual]. The effects which grace
+works in us are five: (1) It heals the soul; (2) moves
+it to will that which is good; (3) enables man efficaciously
+to perform the good deeds which he wills; (4)
+helps him to persevere in his good resolves; and (5)
+assists him in attaining to the state of glory. In so far
+as it produces the first of these effects, grace is called
+prevenient in respect of the second; and in so far as it
+produces the second, it is called subsequent in respect of
+the first. And as each effect is posterior to one and prior
+<span class="tei tei-pb" id="page035">[pg 035]</span><a name="Pg035" id="Pg035" class="tei tei-anchor"></a>
+to another, so grace may be called prevenient or subsequent
+according as we regard it in its relations to different
+effects.”</span><a id="noteref_84" name="noteref_84" href="#note_84"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">84</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Among so many prevenient graces there must be one
+which is preceded by none other
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">simpliciter praeveniens</span></span>),
+and this is preëminently the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia vocans s.
+excitans</span></span>.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+There is a fourth and last division, mentioned by the
+Council of Trent, which is also based on the relation of
+grace to free-will. <span class="tei tei-q">“Jesus Christ Himself,”</span> says the holy
+Synod, <span class="tei tei-q">“continually infuses His virtue into the justified,
+and this virtue always precedes, accompanies, and follows
+their good works.”</span><a id="noteref_85" name="noteref_85" href="#note_85"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">85</span></span></a>
+The opposition here lies between
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia antecedens</span></span>,
+which is a spontaneous movement of the soul, and
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia concomitans</span></span>, which coöperates
+with free-will after it has given its consent. This
+terminology may be applied to the good works of sinners
+and saints alike. For the sinner no less than the just man
+receives two different kinds of graces—(1) such as precede
+the free determination of the will and (2) such as
+accompany his free acts.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Thus it can be readily seen that the fundamental division
+<span class="tei tei-pb" id="page036">[pg 036]</span><a name="Pg036" id="Pg036" class="tei tei-anchor"></a>
+of actual grace, considered in its relation to free-will,
+is that into prevenient and coöperating grace. All other
+divisions are based on a difference of function rather than
+of nature.<a id="noteref_86" name="noteref_86" href="#note_86"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">86</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) The existence of prevenient grace (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia
+praeveniens s. excitans s. vocans</span></span>) may be inferred
+from the fact that the process of justification
+begins with the illumination of the intellect,
+which is by nature unfree, <span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span> devoid of the
+power of choosing between good and evil. That
+there are also graces which consist in spontaneous,
+indeliberate motions of the will,<a id="noteref_87" name="noteref_87" href="#note_87"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">87</span></span></a> is clearly
+taught by the Council of Trent,<a id="noteref_88" name="noteref_88" href="#note_88"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">88</span></span></a> and evidenced
+by certain Biblical metaphors. Thus God is described
+as knocking at the gate (Apoc. III, 20), as
+drawing men to Him (John VI, 44), and men are
+said to harden their hearts against His voice (Ps.
+XCIV, 8), etc. Cfr. Jer. XVII, 23: <span class="tei tei-q">“But they
+did not hear, nor incline their ear: but hardened
+their neck, that they might not hear me, and might
+not receive instruction.”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The Catholic tradition is voiced by St. Augustine,
+who says: <span class="tei tei-q">“The will itself can in no wise
+be moved, unless it meets with something which
+<span class="tei tei-pb" id="page037">[pg 037]</span><a name="Pg037" id="Pg037" class="tei tei-anchor"></a>
+delights or attracts the mind; but it is not in the
+power of man to bring this about.”</span><a id="noteref_89" name="noteref_89" href="#note_89"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">89</span></span></a> St. Prosper
+enumerates a long list of spontaneous emotions
+which he calls supernatural graces of the
+will.<a id="noteref_90" name="noteref_90" href="#note_90"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">90</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Prevenient grace is aptly characterized by the Patristic
+formula: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Gratia est
+in nobis, sed sine nobis</span></span>,”</span> that is,
+grace, as a vital act, is in the soul, but as a salutary act it
+proceeds, not from the free will, but from God. In other
+words, though the salutary acts of grace derive their
+vitality from the human will, they are mere <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">actus
+hominis</span></span> (θέλησις), not <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">actus humani</span></span>
+(βούλησις).<a id="noteref_91" name="noteref_91" href="#note_91"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">91</span></span></a> <span class="tei tei-q">“God,”</span> explains
+St. Augustine, <span class="tei tei-q">“does many good things in man,
+which man does not do; but man does none which God
+does not cause man to do.”</span><a id="noteref_92" name="noteref_92" href="#note_92"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">92</span></span></a> And again: <span class="tei tei-q">“[God]
+operates without us, in order that we may become willing;
+but when we once will so as to act, He coöperates with us.
+We can, however, ourselves do nothing to effect good
+works of piety without Him either working that we may
+will, or coöperating when we will.”</span><a id="noteref_93" name="noteref_93" href="#note_93"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">93</span></span></a> St. Bernard employs
+similar language.<a id="noteref_94" name="noteref_94" href="#note_94"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">94</span></span></a>
+</p>
+
+<span class="tei tei-pb" id="page038">[pg 038]</span><a name="Pg038" id="Pg038" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) Coöperating grace (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia cooperans s.
+adiuvans s. subsequens</span></span>) differs from prevenient
+grace in this, that it supposes a deliberate act of
+consent on the part of the will (βούλησις, not
+θέλησις). St. Gregory the Great tersely explains
+the distinction as follows: <span class="tei tei-q">“The divine goodness
+first effects something in us without our coöperation
+[<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia praeveniens</span></span>], and then, as the will
+freely consents, coöperates with us in performing the good which we desire
+[<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia
+cooperans</span></span>].”</span><a id="noteref_95" name="noteref_95" href="#note_95"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">95</span></span></a>
+That such free and consequently meritorious acts
+are attributable to grace is emphasized by the
+Tridentine Council: <span class="tei tei-q">“So great is the bounty [of
+God] towards all men that He will have the things
+which are His own gifts to be their merits.”</span><a id="noteref_96" name="noteref_96" href="#note_96"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">96</span></span></a>
+Such free salutary acts are not only graces in the
+general sense, but real actual graces, in as far as
+they produce other salutary acts, and their existence
+is as certain as the fact that many men freely
+<span class="tei tei-pb" id="page039">[pg 039]</span><a name="Pg039" id="Pg039" class="tei tei-anchor"></a>
+follow the call of grace, work out their salvation,
+and attain to the beatific vision. It is only in this
+way, in fact, that Heaven is peopled with Saints.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+α) St. Augustine embodies all these considerations in
+the following passage: <span class="tei tei-q">“It is certain that we keep the
+commandments when we will; but because the will is
+prepared by the Lord, we must ask of Him that we may
+will so much as is sufficient to make us act in willing. It
+is certain that we will whenever we like, but it is He
+who makes us will what is good, of whom it is said
+(Prov. VIII, 35): <span class="tei tei-q">‘The will is prepared by the Lord,’</span>
+and of whom it is said (Ps. XXXVI, 32): <span class="tei tei-q">‘The steps
+of a [good] man are ordered by the Lord, and his way
+doth He will,’</span> and of whom it is said (Phil. II, 13): <span class="tei tei-q">‘It
+is God who worketh in you, even to will.’</span> It is certain
+that we act whenever we set to work; but it is He who
+causes us to act, by giving thoroughly efficacious powers
+to our will, who has said (Ezech. XXXVI, 27): <span class="tei tei-q">‘I will
+cause you to walk in my commandments, and to keep my
+judgments, and do them.’</span> When He says: <span class="tei tei-q">‘I will cause
+you ... to do them,’</span> what else does He say in fact than
+(Ezech. XI, 19): <span class="tei tei-q">‘I will take away the stony heart out
+of their flesh,’</span> from which used to rise your inability to
+act, and (Ezech. XXXVI, 26): <span class="tei tei-q">‘I will give you a heart
+of flesh,’</span> in order that you may act.”</span><a id="noteref_97" name="noteref_97" href="#note_97"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">97</span></span></a>
+</p>
+
+<span class="tei tei-pb" id="page040">[pg 040]</span><a name="Pg040" id="Pg040" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+β) The manner in which grace and free-will coöperate
+is a profound philosophical and theological problem. A
+salutary act derives its supernatural character from
+God, its vitality from the human will. How do these
+two factors conjointly produce one and the same
+act? The unity of the act would be destroyed if
+God and the free-will of man in each case performed,
+either two separate acts, or each half of the same
+act. To preserve the unity of a supernatural act two
+conditions are required: (1) the divine power of grace
+must be transformed into the vital strength of the will
+and (2) the created will, which by its own power can
+perform at most a naturally good act, must be equipped
+with the supernatural power of grace. These conditions
+are met (a) by the supernatural elevation of the will
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">elevatio externa</span></span>),
+and (b) by the supernatural concurrence of God
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">concursus supernaturalis ad actum secundum</span></span>).
+The supernatural elevation of the will is accomplished
+in this wise: God, by employing the illuminating
+and strengthening grace, works on the
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">potentia obœdientialis</span></span>,
+and thus raises the will above its purely natural
+powers and constitutes it a supernatural faculty <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">in actu
+primo</span></span> for the free performance of a salutary act. The
+divine concursus supervenes to enable the will to perform
+the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">actus secundus</span></span> or salutary act proper.
+This special divine concurrence, in contradistinction to the natural concursus
+whereby God supports the created universe,<a id="noteref_98" name="noteref_98" href="#note_98"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">98</span></span></a> is
+a strictly supernatural and gratuitous gift. Consequently,
+God and the human will jointly perform one and the
+<span class="tei tei-pb" id="page041">[pg 041]</span><a name="Pg041" id="Pg041" class="tei tei-anchor"></a>
+same salutary act—God as the principal, the will as the
+instrumental cause.<a id="noteref_99" name="noteref_99" href="#note_99"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">99</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<a name="Part_I_Chapter_I_Section_2_No_6" id="Part_I_Chapter_I_Section_2_No_6" class="tei tei-anchor"></a>
+6. <span class="tei tei-hi"><span style="font-variant: small-caps">Efficacious Grace and Merely Sufficient
+Grace.</span></span>—By efficacious grace (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia
+efficax</span></span>) we understand that divine assistance
+which with infallible certainty includes the free
+salutary act. Whether the certainty of its operation
+results from the physical nature of this particular
+grace, or from God's infallible foreknowledge
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">scientia media</span></span>), is a question in dispute
+between Thomists and Molinists.<a id="noteref_100" name="noteref_100" href="#note_100"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">100</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Merely sufficient grace
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia mere sufficiens</span></span>)
+is that divine assistance whereby God communicates
+to the human will full power to perform a
+salutary act (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">posse</span></span>) but not the action itself
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">agere</span></span>).
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The division of grace into efficacious and
+merely sufficient is not identical with that into
+prevenient and coöperating. Coöperating grace
+does not <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">ex vi notionis</span></span> include with infallible
+certainty the salutary act. It may indeed be
+efficacious, but in matter of fact frequently fails
+to attain its object because the will offers resistance.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) The existence of efficacious graces is as certain
+as that there is a Heaven filled with Saints.
+<span class="tei tei-pb" id="page042">[pg 042]</span><a name="Pg042" id="Pg042" class="tei tei-anchor"></a>
+God would be neither omnipotent nor infinitely wise if
+all His graces were frustrated by the free-will of man.
+St. Augustine repeatedly expresses his belief in the existence
+of efficacious graces. Thus he writes in his
+treatise on Grace and Free-Will: <span class="tei tei-q">“It is certain that we
+act whenever we set to work; but it is He [God] who
+causes us to act, by giving thoroughly efficacious powers
+to the will.”</span><a id="noteref_101" name="noteref_101" href="#note_101"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">101</span></span></a> And in another treatise: <span class="tei tei-q">“[Adam] had
+received the ability (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">posse</span></span>)
+if he would [<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia sufficiens</span></span>],
+but he had not the will to exercise that ability [<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia
+efficax</span></span>]; for if he had possessed that will, he would have
+persevered.”</span><a id="noteref_102" name="noteref_102" href="#note_102"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">102</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) Before demonstrating the existence of sufficient
+grace it is necessary, in view of certain
+heretical errors, carefully to define the term.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+α) Actual grace may be regarded either in its
+intrinsic energy or power (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">virtus</span></span>,
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">potestas agendi</span></span>)
+or in its extrinsic efficacy (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">efficientia</span></span>,
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">efficacitas</span></span>).
+All graces are efficacious considered
+in their intrinsic energy, because all confer
+the physical and moral power necessary to perform
+the salutary act for the sake of which they
+are bestowed. From this point of view, therefore,
+and <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">in actu primo</span></span>,
+there is no real but a purely
+logical distinction between efficacious and merely
+sufficient grace. If we look to the final result,
+<span class="tei tei-pb" id="page043">[pg 043]</span><a name="Pg043" id="Pg043" class="tei tei-anchor"></a>
+however, we find that this differs according as
+the will either freely coöperates with grace or
+refuses its coöperation. If the will coöperates,
+grace becomes truly efficacious; if the will resists,
+grace remains <span class="tei tei-q">“merely sufficient.”</span> In other
+words, merely sufficient grace confers full power
+to act, but is rendered ineffective by the resistance
+of the will.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The inefficacy of merely sufficient grace, therefore, is
+owing to the resistance of the will and not to any lack of
+intrinsic power. This is a truth to which all Catholic
+systems of grace must conform.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Merely sufficient grace may be subdivided into <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia
+proxime sufficiens</span></span> and
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia remote sufficiens</span></span>.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Proximately sufficient grace (also called
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia operationis</span></span>)
+confers upon the will full power to act forthwith,
+while remotely sufficient grace (also termed <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia
+orationis</span></span>) confers only the grace of prayer, which in its
+turn brings down full power to perform other salutary
+acts.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia orationis</span></span> plays a most important
+rôle in the divine economy of grace. God has not obliged Himself
+to give man immediately all the graces he needs. It is
+His will, in many instances, as when we are besieged by
+temptations, that we petition Him for further assistance.
+<span class="tei tei-q">“God does not enjoin impossibilities,”</span> says St. Augustine,
+<span class="tei tei-q">“but in His injunctions He counsels you both to do
+what you can for yourself, and to ask His aid in what
+you cannot do.”</span><a id="noteref_103" name="noteref_103" href="#note_103"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">103</span></span></a>
+</p>
+
+<span class="tei tei-pb" id="page044">[pg 044]</span><a name="Pg044" id="Pg044" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Hence, though grace may sometimes remain ineffective
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia inefficax</span></span> =
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia vere et mere sufficiens</span></span>), it is
+never insufficient (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">insufficiens</span></span>),
+that is to say, never too
+weak to accomplish its purpose.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Calvinism and Jansenism, while retaining the
+name, have eliminated sufficient grace from their
+doctrinal systems.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Jansenius (+ 1638) admits a kind of <span class="tei tei-q">“sufficient grace,”</span>
+which he calls <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia parva</span></span>,
+but it is really insufficient because
+no action can result from it unless it is supplemented
+by another and more powerful grace.<a id="noteref_104" name="noteref_104" href="#note_104"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">104</span></span></a> This
+heretic denounced sufficient grace in the Catholic sense
+as a monstrous conception and a means of peopling hell
+with reprobates.<a id="noteref_105" name="noteref_105" href="#note_105"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">105</span></span></a> Some of his followers even went so
+far as to assert that <span class="tei tei-q">“in our present state sufficient grace
+is pernicious rather than useful to us, and we have reason
+to pray: From sufficient grace, O Lord, deliver
+us!”</span><a id="noteref_106" name="noteref_106" href="#note_106"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">106</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+β) 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
+will. The last-mentioned point is emphasized by
+the Second Council of Orange (A. D. 529):
+<span class="tei tei-q">“This also we believe, according to the Catholic
+<span class="tei tei-pb" id="page045">[pg 045]</span><a name="Pg045" id="Pg045" class="tei tei-anchor"></a>
+faith, that all baptized persons, through the grace
+received in Baptism, and with the help and coöperation
+of Christ, are able and in duty bound, if
+they will faithfully do their share, to comply
+with all the conditions necessary for
+salvation.”</span><a id="noteref_107" name="noteref_107" href="#note_107"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">107</span></span></a>
+The existence of sufficient grace was formally defined
+by the Council of Trent as follows: <span class="tei tei-q">“If any
+one saith that man's free-will, moved and excited
+by God, ... no wise coöperates towards disposing
+and preparing itself for obtaining the grace
+of justification; that it cannot refuse its consent if
+it would, ... let him be anathema.”</span><a id="noteref_108" name="noteref_108" href="#note_108"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">108</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This dogma can be convincingly demonstrated
+both from Sacred Scripture and Tradition.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+(1) God Himself complains through the mouth
+of the prophet Isaias: <span class="tei tei-q">“What is there that I
+ought to do more to my vineyard, that I have not
+done to it? Was it that I looked that it should
+bring forth grapes, and it hath brought forth wild
+grapes?”</span><a id="noteref_109" name="noteref_109" href="#note_109"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">109</span></span></a> This complaint clearly applies
+to the Jews. Yahweh did for the Jewish nation whatever
+it behooved Him to do lavishly (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia
+vere sufficiens</span></span>), but His kindness was unrequited
+<span class="tei tei-pb" id="page046">[pg 046]</span><a name="Pg046" id="Pg046" class="tei tei-anchor"></a>
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia mere sufficiens</span></span>). In the Book of
+Proverbs He addresses the sinner in these terms:
+<span class="tei tei-q">“I called, and you refused: I stretched out my
+hand, and there was none that regarded.”</span><a id="noteref_110" name="noteref_110" href="#note_110"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">110</span></span></a>
+What does this signify if not the complete sufficiency
+of grace? The proffered grace remained
+inefficacious simply because the sinner rejected it
+of his own free will. Upbraiding the wicked cities
+of Corozain and Bethsaida, our Lord exclaims:
+<span class="tei tei-q">“If in Tyre and Sidon had been wrought the
+miracles that have been wrought in you, they had
+long ago done penance in sackcloth and ashes.”</span><a id="noteref_111" name="noteref_111" href="#note_111"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">111</span></span></a>
+The omniscient God-man here asserts the existence
+of graces which remained inefficacious in
+Corozain and Bethsaida, though had they been
+given to the inhabitants of Tyre and Sidon, they
+would have proved effective. The conclusion evidently
+is: these graces remained ineffective, not
+because they were unequal to the purpose for
+which they were conferred, but simply and solely
+because they were rejected by those whom God intended
+to benefit.<a id="noteref_112" name="noteref_112" href="#note_112"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">112</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+(2) Though they did not employ the name, the
+Fathers were thoroughly familiar with the notion
+of sufficient grace.
+</p>
+
+<span class="tei tei-pb" id="page047">[pg 047]</span><a name="Pg047" id="Pg047" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Thus St. Irenaeus comments on our Lord's lamentation
+over the fate of the Holy City: <span class="tei tei-q">“When He says:
+(Matth. XXIII, 37): <span class="tei tei-q">‘How often would I have gathered
+together thy children, ... and thou wouldest not,’</span>
+He manifests the ancient liberty of man, because God
+hath made him free from the beginning.... For God
+does not employ force, but always has a good intention.
+And for this reason He gives good counsel to all....
+And those who do it [<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia efficax</span></span>] will
+receive glory and honor, because they have done good, though
+they were free not to do it; but those who do not do
+good will experience the just judgment of God, because
+they have not done good [<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia inefficax</span></span>],
+though they were able to do it
+[<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia vere et mere
+sufficiens</span></span>].”</span><a id="noteref_113" name="noteref_113" href="#note_113"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">113</span></span></a>
+St. Augustine is in perfect agreement with ecclesiastical tradition,
+and the Jansenists had no right whatever to claim
+him for their teaching. <span class="tei tei-q">“The grace of God,”</span> he expressly
+says in one place, <span class="tei tei-q">“assists the will of men. If
+in any case men are not assisted by it, the reason lies with
+themselves, not God.”</span><a id="noteref_114" name="noteref_114" href="#note_114"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">114</span></span></a> And again: <span class="tei tei-q">“No one is guilty
+because he has not received; but he who does not do what
+he ought to do, is truly guilty. It is his duty to act if he
+has received a free will and amply sufficient power to
+act.”</span><a id="noteref_115" name="noteref_115" href="#note_115"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">115</span></span></a>
+</p>
+
+<span class="tei tei-pb" id="page048">[pg 048]</span><a name="Pg048" id="Pg048" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-variant: small-caps">Readings:</span></span>—St. Thomas, <span class="tei tei-hi"><span style="font-style: italic">Summa
+Theologica</span></span>, 1a 2ae, qu. 110, art. 1; qu. 111, art. 1-5.—J. Scheeben,
+<span class="tei tei-hi"><span style="font-style: italic">Natur und Gnade</span></span>, Mainz
+1861.—M. Glossner, <span class="tei tei-hi"><span style="font-style: italic">Lehre des hl. Thomas vom Wesen der
+Gnade</span></span>, Mainz 1871.—Palmieri, <span class="tei tei-hi"><span style="font-style: italic">De Gratia Divina Actuali</span></span>,
+thes. 1-16, Gulpen 1885.—Oswald, <span class="tei tei-hi"><span style="font-style: italic">Die Lehre von der Heiligung</span></span>,
+3rd ed., § 1-3, Paderborn 1885.—S. Schiffini, <span class="tei tei-hi"><span style="font-style: italic">De Gratia
+Divina</span></span>, disp. 1, sect. 2; disp. 3, sect. 1-5, Freiburg
+1901.—Heinrich-Gutberlet,
+<span class="tei tei-hi"><span style="font-style: italic">Dogmatische Theologie</span></span>, Vol. VIII, pp. 3 sqq., Mainz 1897.—B.
+J. Otten, S. J., <span class="tei tei-hi"><span style="font-style: italic">A Manual of the History of Dogmas</span></span>, Vol. II, St.
+Louis 1918, pp. 234 sqq.
+</p>
+
+</div>
+
+</div>
+
+<span class="tei tei-pb" id="page049">[pg 049]</span><a name="Pg049" id="Pg049" class="tei tei-anchor"></a>
+
+<hr class="page" /><div class="tei tei-div" style="margin-bottom: 4.00em; margin-top: 4.00em">
+<a name="toc13" id="toc13"></a>
+<a name="pdf14" id="pdf14"></a>
+<h2 class="tei tei-head" style="text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"><span style="font-size: 144%">Chapter II. The Properties Of Actual Grace</span></h2>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Actual grace has three essential properties:
+(1) necessity, (2) gratuity, and (3) universality.
+The most important of these is necessity.
+</p>
+
+<span class="tei tei-pb" id="page050">[pg 050]</span><a name="Pg050" id="Pg050" class="tei tei-anchor"></a>
+
+<hr class="page" /><div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em">
+<a name="toc15" id="toc15"></a>
+<a name="pdf16" id="pdf16"></a>
+<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Section 1. The Necessity Of Actual Grace</span></h3>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In treating of the necessity of actual grace we
+must avoid two extremes. The first is that mere
+nature is absolutely incapable of doing any thing
+good. This error was held by the early Protestants
+and the followers of Baius and Jansenius.
+The second is that nature is able to perform supernatural
+acts by its own power. This was
+taught by the Pelagians and Semipelagians.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Between these two extremes Catholic theology
+keeps the golden mean. It defends the capacity
+of human nature against Protestants and Jansenists,
+and upholds its incapacity and impotence
+against Pelagians and Semipelagians. Thus our
+present Section naturally falls into three Articles.
+</p>
+
+<div class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em">
+<a name="toc17" id="toc17"></a>
+<a name="pdf18" id="pdf18"></a>
+<a name="Part_I_Chapter_II_Section_1_Article_1" id="Part_I_Chapter_II_Section_1_Article_1" class="tei tei-anchor"></a>
+<h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">Article 1. The Capacity Of Mere Nature Without Grace</h4>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The capacity of nature in its own domain may
+be considered with regard either to the intellect
+or to the will.
+</p>
+
+<span class="tei tei-pb" id="page051">[pg 051]</span><a name="Pg051" id="Pg051" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-weight: 700">Thesis I: Man is capable by the natural power of
+his intellect to arrive at a knowledge of God from a
+consideration of the physical universe.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This proposition embodies an article of faith
+defined by the Vatican Council: <span class="tei tei-q">“If any one
+shall say that the one true God, our Creator and
+Lord, cannot be certainly known by the natural
+light of human reason through created things,
+let him be anathema.”</span><a id="noteref_116" name="noteref_116" href="#note_116"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">116</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+For a formal demonstration of this truth we
+must refer the reader to our treatise on <span class="tei tei-hi"><span style="font-style: italic">God: His
+Knowability, Essence, and Attributes</span></span>, pp. 17 sqq.
+The argument there given may be supplemented
+by the following considerations:
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<a name="Part_I_Chapter_II_Section_1_Article_1_No_1" id="Part_I_Chapter_II_Section_1_Article_1_No_1" class="tei tei-anchor"></a>
+1. The Vatican Council vindicates the native power of
+the human intellect when it says: <span class="tei tei-q">“The Catholic
+Church, with one consent, has ever held and does hold,
+that there is a twofold order of knowledge, distinct both
+in principle and in object: in principle, because our knowledge
+in the one is by natural reason, and in the other by
+divine faith; in object, because, besides those things to
+which natural reason can attain, there are proposed to our
+belief mysteries hidden in God, which, unless divinely
+revealed, cannot be known.”</span><a id="noteref_117" name="noteref_117" href="#note_117"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">117</span></span></a> This teaching, which the
+<span class="tei tei-pb" id="page052">[pg 052]</span><a name="Pg052" id="Pg052" class="tei tei-anchor"></a>
+Church had repeatedly emphasized on previous occasions
+against the scepticism of Nicholas de Ultricuria,<a id="noteref_118" name="noteref_118" href="#note_118"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">118</span></span></a> the
+rationalistic philosophy of Pomponazzi, the <span class="tei tei-q">“log-stick-and-stone”</span>
+theory<a id="noteref_119" name="noteref_119" href="#note_119"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">119</span></span></a> of Martin Luther, the exaggerations
+of the Jansenists, and the vagaries of the Traditionalists,<a id="noteref_120" name="noteref_120" href="#note_120"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">120</span></span></a>
+is based on Revelation as well as on sound reason. Holy
+Scripture clearly teaches that we can gain a certain
+knowledge of God from a consideration of the created
+universe.<a id="noteref_121" name="noteref_121" href="#note_121"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">121</span></span></a>
+Reason tells us that a creature endowed with
+intelligence must be capable of acquiring natural knowledge,
+and that supernatural faith is based on certain
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">praeambula</span></span>, which are nothing else than
+philosophical and historical truths.<a id="noteref_122" name="noteref_122" href="#note_122"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">122</span></span></a> <span class="tei tei-q">“The existence of God and
+other like truths,”</span> says St. Thomas, <span class="tei tei-q">“are not articles of
+faith, but preambles to the articles; for faith presupposes
+natural knowledge, even as grace presupposes nature, and
+perfection something that can be perfected.”</span><a id="noteref_123" name="noteref_123" href="#note_123"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">123</span></span></a> Luther denounced
+reason as the most dangerous thing on earth, because
+<span class="tei tei-q">“all its discussions and conclusions are as certainly
+false and erroneous as there is a God in
+Heaven.”</span><a id="noteref_124" name="noteref_124" href="#note_124"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">124</span></span></a> The
+<span class="tei tei-pb" id="page053">[pg 053]</span><a name="Pg053" id="Pg053" class="tei tei-anchor"></a>
+Church teaches, in accordance with sound philosophy and
+experience, that the original powers of human nature, especially
+free-will, though greatly weakened, have not been
+destroyed by original sin.<a id="noteref_125" name="noteref_125" href="#note_125"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">125</span></span></a> The Scholastics, it is true,
+reckoned ignorance among the four <span class="tei tei-q">“wounds of nature”</span>
+inflicted by original sin.<a id="noteref_126" name="noteref_126" href="#note_126"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">126</span></span></a>
+But this teaching must be regarded
+in the light in which the Church condemned Quesnel's
+proposition that <span class="tei tei-q">“All natural knowledge of God, even
+that found in pagan philosophers, can come from nowhere
+else than God, and without grace produces nothing but
+presumption, vanity, and opposition against God Himself,
+instead of adoration, gratitude, and
+love.”</span><a id="noteref_127" name="noteref_127" href="#note_127"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">127</span></span></a> 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
+instruction, or by a special interior illumination, involves
+the false assumption that there can be a cognitive faculty
+incapable of knowledge,—which would ultimately
+lead to a denial of the essential distinction between nature
+and the supernatural, because it represents exterior revelation
+or interior grace as something positively due to
+fallen nature.<a id="noteref_128" name="noteref_128" href="#note_128"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">128</span></span></a> Following the lead of St.
+Thomas,<a id="noteref_129" name="noteref_129" href="#note_129"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">129</span></span></a>
+Catholic apologists, while maintaining the necessity of a
+<span class="tei tei-pb" id="page054">[pg 054]</span><a name="Pg054" id="Pg054" class="tei tei-anchor"></a>
+supernatural revelation even with regard to the truths of
+natural religion and ethics, base their argument not on the
+alleged physical incapacity of reason to ascertain these
+truths, but on the moral impossibility (<span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span> insuperable
+difficulty) of finding them unaided. <span class="tei tei-q">“It is to be ascribed
+to this divine Revelation,”</span> says the Vatican Council, <span class="tei tei-q">“that
+such truths among things divine as are not of themselves
+beyond human reason, can, even in the present state of
+mankind, be known by every one with facility and firm
+assurance, and without admixture of error.”</span><a id="noteref_130" name="noteref_130" href="#note_130"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">130</span></span></a> In conformity
+with the teaching of Revelation and Tradition,
+the Church has always sharply distinguished between
+πίστις and γνῶσις,—faith and knowledge, revelation and
+philosophy,—assigning to reason the double rôle of an
+indispensable forerunner and a docile handmaid of faith.
+Far from antagonizing reason, as charged by her enemies,
+the Church has on the contrary always valiantly championed
+its rights against Scepticism, Positivism, Criticism,
+Traditionalism, Rationalism, Pantheism, and Modernism.<a id="noteref_131" name="noteref_131" href="#note_131"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">131</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+2. As regards those purely natural truths that constitute
+the domain of science and art, Catholic divines are
+practically unanimous<a id="noteref_132" name="noteref_132" href="#note_132"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">132</span></span></a> in holding that, though man possesses
+the physical ability of knowing every single one
+of these truths, even the most highly gifted cannot master
+them all. Cardinal Mezzofanti had acquired a knowledge
+of many languages,<a id="noteref_133" name="noteref_133" href="#note_133"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">133</span></span></a> and undoubtedly was capable
+<span class="tei tei-pb" id="page055">[pg 055]</span><a name="Pg055" id="Pg055" class="tei tei-anchor"></a>
+of learning many more; yet without a special grace he
+could not have learned all the languages spoken on earth,
+though their number is by no means infinite. The science
+of mathematics, which embraces but a limited field of
+knowledge, comprises an indefinite number of propositions
+and problems which even the greatest genius can not
+master. Add to these impediments the shortness of human
+life, the limitations of the intellect, the multitude and
+intricacy of scientific methods, the inaccessibility of many
+objects which are in themselves knowable, (<span class="tei tei-hi"><span style="font-style: italic">e.g.</span></span> the
+interior of the earth, the stellar universe)—and you have
+a host of limitations which make it physically impossible
+for the mind of man to encompass the realm of natural
+truths.<a id="noteref_134" name="noteref_134" href="#note_134"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">134</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-weight: 700">Thesis II: Fallen man, whether pagan or sinner, is
+able to perform some naturally good works without the
+aid of grace.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This thesis may be technically qualified as <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">propositio
+certa</span></span>.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Proof. A man performing moral acts may be
+either in a state of unbelief, or of mortal sin, or of
+sanctifying grace. The question here at issue is
+chiefly whether all the works of pagans, that is all
+acts done without grace of any kind, are morally
+bad, or whether any purely natural works may be
+good despite the absence of grace. Baius and Jansenius
+<span class="tei tei-pb" id="page056">[pg 056]</span><a name="Pg056" id="Pg056" class="tei tei-anchor"></a>
+affirmed this; nay more, 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 (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">caritas</span></span>). If this were true, all the
+works of pagans and of such Christians as have lost the
+faith, would be so many sins. But it is <em class="tei tei-emph"><span style="font-style: italic">not</span></em>
+true. The genuine teaching of the Church may
+be gathered from her official condemnation of
+the twenty-fifth, the twenty-sixth, and the thirty-seventh
+propositions of Baius. These propositions
+run as follows: <span class="tei tei-q">“Without the aid of God's
+grace free-will hath power only to sin;”</span><a id="noteref_135" name="noteref_135" href="#note_135"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">135</span></span></a> <span class="tei tei-q">“To
+admit that there is such a thing as a natural
+good, <span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span> one which originates solely in the powers
+of nature, is to share the error of
+Pelagius;”</span><a id="noteref_136" name="noteref_136" href="#note_136"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">136</span></span></a>
+<span class="tei tei-q">“All the actions of unbelievers are sins and the
+virtues of philosophers vices.”</span><a id="noteref_137" name="noteref_137" href="#note_137"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">137</span></span></a> To these we
+may add the proposition condemned by Pope
+Alexander VIII, that <span class="tei tei-q">“The unbeliever necessarily
+sins in whatever he does.”</span><a id="noteref_138" name="noteref_138" href="#note_138"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">138</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+1. Sacred Scripture and the Fathers, St. Augustine
+included, admit the possibility of performing
+naturally good, though unmeritorious,
+<span class="tei tei-pb" id="page057">[pg 057]</span><a name="Pg057" id="Pg057" class="tei tei-anchor"></a>
+works (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">opera steriliter bona</span></span>) in the state of
+unbelief; and their teaching is in perfect conformity
+with right reason.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) Our Divine Lord Himself says:<a id="noteref_139" name="noteref_139" href="#note_139"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">139</span></span></a> <span class="tei tei-q">“If you love
+them that love you, what reward<a id="noteref_140" name="noteref_140" href="#note_140"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">140</span></span></a> shall you have? Do
+not even the publicans this? And if you salute<a id="noteref_141" name="noteref_141" href="#note_141"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">141</span></span></a> your
+brethren only, what do you more? Do not also the heathens<a id="noteref_142" name="noteref_142" href="#note_142"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">142</span></span></a>
+this?”</span> The meaning plainly is: To salute one's
+neighbor is an act of charity, a naturally good deed, common
+even among the heathens, and one which, not being
+done from a supernatural motive, deserves no supernatural
+reward. But this does not by any means imply that to
+salute one's neighbor is sinful.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+St. Paul<a id="noteref_143" name="noteref_143" href="#note_143"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">143</span></span></a> says:
+<span class="tei tei-q">“For when the gentiles,<a id="noteref_144" name="noteref_144" href="#note_144"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">144</span></span></a> who have
+not the law,<a id="noteref_145" name="noteref_145" href="#note_145"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">145</span></span></a>
+do by nature<a id="noteref_146" name="noteref_146" href="#note_146"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">146</span></span></a> those things that are of the
+law; these having not the law are a law to themselves:
+who shew the work of the law written in their hearts.”</span>
+By <span class="tei tei-q">“gentiles”</span> the Apostle evidently means genuine heathens,
+not converts from paganism to Christianity, 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 reason, are by nature<a id="noteref_147" name="noteref_147" href="#note_147"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">147</span></span></a> able to <span class="tei tei-q">“do
+those things that are of the law,”</span><a id="noteref_148" name="noteref_148" href="#note_148"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">148</span></span></a>
+<span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span> observe at least
+some of its precepts. That St. Paul did not think the
+gentiles capable of observing the whole law without the
+aid of grace appears from his denunciation of their folly,
+a little further up in the same Epistle: <span class="tei tei-q">“Because that,
+<span class="tei tei-pb" id="page058">[pg 058]</span><a name="Pg058" id="Pg058" class="tei tei-anchor"></a>
+when they knew God, they have not glorified him as
+God, or given thanks; but became vain in their
+thoughts, and their foolish heart was darkened, etc.,”</span><a id="noteref_149" name="noteref_149" href="#note_149"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">149</span></span></a> and also from the hypothetic form of Rom. II, 14 in the
+original Greek text: <span class="tei tei-q">“Ὅταν γὰρ ἔθνη ... τὰ τοῦ νόμου
+ποιῶσιν—<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Si
+quando gentes, ... quae legis sunt, faciunt.</span></span>”</span><a id="noteref_150" name="noteref_150" href="#note_150"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">150</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In Rom. XIV, 23: <span class="tei tei-q">“For all that is not faith is sin,”</span><a id="noteref_151" name="noteref_151" href="#note_151"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">151</span></span></a>
+a text often quoted against our thesis, <span class="tei tei-q">“faith”</span> does not
+mean the theological habit of faith, but <span class="tei tei-q">“conscience,”</span><a id="noteref_152" name="noteref_152" href="#note_152"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">152</span></span></a> as the context clearly shows.<a id="noteref_153" name="noteref_153" href="#note_153"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">153</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) The teaching of the Fathers is in substantial
+harmony with Sacred Scripture.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+α) Thus St. Jerome, speaking of the reward
+which Yahweh gave to Nabuchodonosor for his
+services against Tyre,<a id="noteref_154" name="noteref_154" href="#note_154"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">154</span></span></a> says: <span class="tei tei-q">“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 deed.”</span><a id="noteref_155" name="noteref_155" href="#note_155"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">155</span></span></a> In his
+commentary on St. Paul's Epistle to the Galatians
+the same holy Doctor observes: <span class="tei tei-q">“Many who are
+without the faith and have not the Gospel of
+Christ, yet perform prudent and holy actions,
+<span class="tei tei-pb" id="page059">[pg 059]</span><a name="Pg059" id="Pg059" class="tei tei-anchor"></a>
+<span class="tei tei-hi"><span style="font-style: italic">e.g.</span></span> by obeying their parents, succoring the
+needy, not oppressing their neighbors, not taking
+away the possessions of others.”</span><a id="noteref_156" name="noteref_156" href="#note_156"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">156</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+β) The teaching of St. Augustine offers some
+difficulties. There can be no doubt that this
+Father freely admitted that pagans and infidels
+can perform naturally good works without faith
+and grace. Thus he says there is no man so
+wicked that some good cannot be found in him.<a id="noteref_157" name="noteref_157" href="#note_157"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">157</span></span></a>
+He extols the moderation of Polemo<a id="noteref_158" name="noteref_158" href="#note_158"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">158</span></span></a> and the purity of Alypius, who were both
+pagans.<a id="noteref_159" name="noteref_159" href="#note_159"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">159</span></span></a>
+He admires the civic virtues of the ancient
+Romans,<a id="noteref_160" name="noteref_160" href="#note_160"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">160</span></span></a> etc. Holding such views, how could
+Augustine write: <span class="tei tei-q">“Neither doth free-will avail
+for anything except sin, if the way of truth is
+hidden.”</span><a id="noteref_161" name="noteref_161" href="#note_161"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">161</span></span></a> And what did his disciple Prosper
+mean when he said: <span class="tei tei-q">“The whole life of unbelievers
+is a sin, and nothing is good without the highest
+good. For wherever there is no recognition
+of the supreme and immutable truth, there can
+<span class="tei tei-pb" id="page060">[pg 060]</span><a name="Pg060" id="Pg060" class="tei tei-anchor"></a>
+be no genuine virtue, even if the moral standard
+be of the highest.”</span><a id="noteref_162" name="noteref_162" href="#note_162"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">162</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+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 St. Augustine and his disciples, 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 species, and <span class="tei tei-hi"><span style="font-style: italic">vice versa</span></span>.<a id="noteref_163" name="noteref_163" href="#note_163"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">163</span></span></a> Thus, in
+speaking of liberty, he often means the perfect
+liberty enjoyed by our first parents in Paradise;<a id="noteref_164" name="noteref_164" href="#note_164"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">164</span></span></a>
+in using the term <span class="tei tei-q">“children of God”</span> he designates
+those who persevere in righteousness;<a id="noteref_165" name="noteref_165" href="#note_165"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">165</span></span></a> and in employing the phrase <span class="tei tei-q">“a good work”</span> he means
+one supernaturally meritorious. Or, <span class="tei tei-hi"><span style="font-style: italic">vice versa</span></span>,
+he designates the slightest good impulse of the
+will as <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">caritas</span></span>,”</span>
+as it were by anticipation, and brands every unmeritorious work
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">opus informe s. sterile</span></span>)
+as false virtue (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">falsa virtus</span></span>), nay sin
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">peccatum</span></span>). To interpret St.
+Augustine correctly,
+therefore, allowance must be made for his
+peculiar idealism and a careful distinction drawn
+<span class="tei tei-pb" id="page061">[pg 061]</span><a name="Pg061" id="Pg061" class="tei tei-anchor"></a>
+between the real and the metaphorical sense of
+the terms which he employs. Baius neglected
+this precaution and furthermore paid no attention
+to the controversial attitude of the holy Doctor.
+Augustine's peculiar task was not to maintain the
+possibility of naturally good works without faith
+and grace, but to defend against Pelagius and
+Julian the impossibility of performing supernaturally
+good and meritorious works without
+the aid of grace. It is this essential difference in
+their respective points of view that explains how
+St. Augustine and Baius were able to employ
+identical or similar terms to express radically different
+ideas.<a id="noteref_166" name="noteref_166" href="#note_166"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">166</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+c) It can easily be demonstrated on theological
+grounds that fallen man is able, of his own initiative,
+<span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span> without the aid of grace, to perform
+morally good works, and that Baius erred in asserting
+that this is impossible without theological
+faith.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+α) With regard to the first-mentioned point it will be
+well, for the sake of clearness, to adopt Palmieri's distinction
+between physical and moral capacity.<a id="noteref_167" name="noteref_167" href="#note_167"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">167</span></span></a> Man
+sins whenever he transgresses the law or yields to temptation.
+<span class="tei tei-pb" id="page062">[pg 062]</span><a name="Pg062" id="Pg062" class="tei tei-anchor"></a>
+This would be impossible if he were physically
+unable to keep the whole law and resist temptation.
+Hence he must be physically able to do that which
+he is obliged to do under pain of sin, though in this or
+that individual instance the difficulties may be insuperable
+without the aid of grace. To put it somewhat differently:
+Baius and Jansenius hold that fallen man can
+perform no morally good works because of physical or
+moral impotence on the part of the will. This assumption
+is false. Man is physically able to perform good
+works because they are enjoined by the moral law of
+nature under pain of sin; he is morally able because, in
+spite of numerous evil tendencies, not a few gentiles and
+unbelievers have led upright lives and thereby proved
+that man can perform good works without the aid of
+grace.<a id="noteref_168" name="noteref_168" href="#note_168"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">168</span></span></a>
+This is also the teaching of St. Thomas.<a id="noteref_169" name="noteref_169" href="#note_169"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">169</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+β) It is an expressly defined dogma that the process
+of justification starts with theological faith
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">fides</span></span>), preceded
+by the so-called grace of vocation, which prepares
+and effects conversion. To say, as Baius did, that
+all good works performed in a state of unbelief are so
+many sins, is tantamount to asserting that the preliminary
+acts leading up to faith, and which the unbeliever performs
+by the aid of prevenient grace, are sinful; in other
+words, that God requires the unbeliever to prepare himself
+for justification by committing sin. This is as absurd
+as it is heretical.<a id="noteref_170" name="noteref_170" href="#note_170"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">170</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The whole argument of this section applies
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">a fortiori</span></span> to
+<span class="tei tei-pb" id="page063">[pg 063]</span><a name="Pg063" id="Pg063" class="tei tei-anchor"></a>
+the theory that no act can be morally good unless
+prompted by both theological charity and theological
+faith.<a id="noteref_171" name="noteref_171" href="#note_171"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">171</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+2. We must now define the limitations of fallen
+nature unaided by grace. Though the graces dispensed
+by Providence even for naturally good
+deeds are in the present economy
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">de facto</span></span> nearly
+all supernatural, nothing prevents us from conceiving
+a different economy, consisting of purely
+natural helps, such as would have been necessary
+in the state of pure nature.<a id="noteref_172" name="noteref_172" href="#note_172"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">172</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+As regards the limitations of man's moral power in
+the natural order, we may say, in a general way, that the
+will is able to keep the easier precepts of the moral law
+of nature without the assistance of grace (either supernatural
+or natural). However, as it is impossible in
+many instances to determine just where the easier precepts
+end and the more difficult ones begin, a broad field is
+left open for theological speculation.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) 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 grace.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Suarez is so sure of this that he does not hesitate to
+denounce the contrary teaching,—which is (perhaps unjustly)
+ascribed to Durandus, Scotus, and Gabriel Biel—as
+<span class="tei tei-pb" id="page064">[pg 064]</span><a name="Pg064" id="Pg064" class="tei tei-anchor"></a>
+<span class="tei tei-q">“rash and verging on error.”</span><a id="noteref_173" name="noteref_173" href="#note_173"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">173</span></span></a> In matter of fact the
+Church has formally defined that, because of concupiscence,
+no one, not even the justified man, much less the
+sinner, is able, without divine assistance (grace), to keep
+for any considerable length of time the whole Decalogue,
+which embodies the essentials of the moral law. <span class="tei tei-q">“Nevertheless,”</span>
+says the Council of Trent, <span class="tei tei-q">“let those who think
+themselves to stand take heed lest they fall, and with
+fear and trembling work out their salvation, ... for ...
+they ought to fear for the combat which yet remains with
+the flesh, with the world, with the devil, wherein they
+cannot be victorious unless they be with God's grace
+obedient to the Apostle, who says: <span class="tei tei-q">‘We are debtors,
+etc.’</span> ”</span><a id="noteref_174" name="noteref_174" href="#note_174"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">174</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+St. Paul, who lived, so to speak, in an atmosphere of
+grace, yet found reason to exclaim: <span class="tei tei-q">“I am delighted
+with the law of God, according to the inward man, but I
+see another law in my members, fighting against the law of
+my mind, and captivating me in the law of sin, that
+is in my members,”</span><a id="noteref_175" name="noteref_175" href="#note_175"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">175</span></span></a>
+and: <span class="tei tei-q">“Unhappy man that I
+am, who shall deliver me from the body of this death?
+The grace of God, by Jesus Christ our Lord.”</span><a id="noteref_176" name="noteref_176" href="#note_176"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">176</span></span></a> 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
+grace, such as that bestowed upon the Blessed Virgin
+Mary.<a id="noteref_177" name="noteref_177" href="#note_177"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">177</span></span></a>
+</p>
+
+<span class="tei tei-pb" id="page065">[pg 065]</span><a name="Pg065" id="Pg065" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The Fathers follow St. Paul in describing the power
+of concupiscence, even after justification.<a id="noteref_178" name="noteref_178" href="#note_178"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">178</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) A pertinent question, closely allied to the
+proposition just treated, is this: Can the human
+will, without the aid of grace, overcome all the
+grievous temptations to mortal sin by which it is
+besieged?
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It is the common teaching of theologians that, without
+the aid of grace, man in the fallen state succumbs with
+moral (not physical) necessity to grievous temptations
+against the moral law, <span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span> to mortal sin. This conclusion
+flows from the impossibility, which we have demonstrated
+above, of observing the whole law of nature for
+life or for any considerable length of time without the
+help of grace. If man were able to resist all violent
+temptations, he would be able to keep the whole law.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The theological teaching which we are here expounding
+may be formulated in two different ways: (1) No
+man can overcome all grievous temptations against the
+moral law without the aid of grace; (2) 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 assistance.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In its first and rather indefinite form the proposition
+is attacked by Ripalda,<a id="noteref_179" name="noteref_179" href="#note_179"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">179</span></span></a> Molina,<a id="noteref_180" name="noteref_180" href="#note_180"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">180</span></span></a> and many later Scholastics.
+These writers argue as follows: 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 depends. To
+<span class="tei tei-pb" id="page066">[pg 066]</span><a name="Pg066" id="Pg066" class="tei tei-anchor"></a>
+say that a temptation is grievous when it cannot be resisted
+without the aid of grace, would be begging the
+question. Besides, the possibility always remains that
+there be men who, though in theory unable to withstand
+all grievous temptations without the aid of grace,
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">de facto</span></span>
+never meet with such temptations, but only with
+the lighter kind which can be overcome without supernatural
+help.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The second and more specific formulation of our proposition
+is supported by Sacred Scripture, which explicitly
+declares that all men are subject to temptations which
+they could not resist if God did not uphold them.<a id="noteref_181" name="noteref_181" href="#note_181"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">181</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+If the just are obliged to watch and pray constantly,
+lest they fall,<a id="noteref_182" name="noteref_182" href="#note_182"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">182</span></span></a> this must be true in an even higher degree
+of sinners and unbelievers. St. Augustine writes against
+the Pelagians: <span class="tei tei-q">“Faithful men say in their prayer:
+<span class="tei tei-q">‘Lead us not into temptation.’</span> But if they have the
+capacity [of avoiding evil], why do they pray [for it]?
+Or, what is the evil which they pray to be delivered from,
+but, above all else, the body of this death?... the carnal
+lusts, whence a man is liberated only by the grace of the
+Saviour.... He may be permitted to pray that he may
+be healed. Why does he presume so strongly on the
+capability of his nature? It is wounded, hurt, harassed,
+destroyed; what it stands in need of is a true confession
+[of its weakness], not a false defense [of its
+capacity].”</span><a id="noteref_183" name="noteref_183" href="#note_183"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">183</span></span></a>
+</p>
+
+<span class="tei tei-pb" id="page067">[pg 067]</span><a name="Pg067" id="Pg067" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+c) Another question, on which Catholic divines
+disagree, is this: Can fallen man, unaided by
+grace, elicit an act of perfect natural charity
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">amor Dei naturalis perfectus</span></span>)?
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Scotus answers this question affirmatively,<a id="noteref_184" name="noteref_184" href="#note_184"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">184</span></span></a> and his
+opinion is shared by Cajetan,<a id="noteref_185" name="noteref_185" href="#note_185"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">185</span></span></a> Bañez,<a id="noteref_186" name="noteref_186" href="#note_186"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">186</span></span></a> Dominicus Soto,<a id="noteref_187" name="noteref_187" href="#note_187"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">187</span></span></a> and Molina.<a id="noteref_188" name="noteref_188" href="#note_188"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">188</span></span></a> Other equally eminent theologians, notably
+Suarez<a id="noteref_189" name="noteref_189" href="#note_189"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">189</span></span></a>
+and Bellarmine,<a id="noteref_190" name="noteref_190" href="#note_190"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">190</span></span></a>
+take the negative side.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In order to obtain a clear understanding of the question
+at issue we shall have to attend to several distinctions.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+First and above all we must not lose sight of the important
+distinction between the <em class="tei tei-emph"><span style="font-style: italic">natural</span></em> and the <em class="tei tei-emph"><span style="font-style: italic">supernatural</span></em>
+love of God. Supernatural charity, in all its
+stages, necessarily supposes supernatural aid. The question
+therefore can refer only to the
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">amor Dei naturalis</span></span>.<a id="noteref_191" name="noteref_191" href="#note_191"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">191</span></span></a>
+That this natural charity is no mere figment appears
+from the ecclesiastical condemnation of two propositions
+of Baius.<a id="noteref_192" name="noteref_192" href="#note_192"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">192</span></span></a>
+</p>
+
+<span class="tei tei-pb" id="page068">[pg 068]</span><a name="Pg068" id="Pg068" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Another, even more important distinction is that between
+<em class="tei tei-emph"><span style="font-style: italic">perfect</span></em> and <em class="tei tei-emph"><span style="font-style: italic">imperfect</span></em> charity. Imperfect charity is
+the love of God as our highest good (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">amor Dei ut
+summum bonum nobis</span></span>); perfect charity is the love of
+God for His own sake above all things (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">amor Dei
+propter se et super omnia</span></span>). The holy Fathers and a
+number of councils<a id="noteref_193" name="noteref_193" href="#note_193"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">193</span></span></a> declare that it is impossible to love
+God perfectly without the aid of grace. The context
+and such stereotyped explanatory phrases as <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">sicut
+oportet</span></span>”</span> or <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">sicut expedit ad
+salutem</span></span>,”</span><a id="noteref_194" name="noteref_194" href="#note_194"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">194</span></span></a> show that these
+Patristic and conciliary utterances apply to the <em class="tei tei-emph"><span style="font-style: italic">supernatural</span></em>
+love of God. Hence the question narrows itself
+down to this: Can fallen man without the aid of grace
+love God for His own sake and above all things by a
+purely natural love? In answering this question
+Pesch,<a id="noteref_195" name="noteref_195" href="#note_195"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">195</span></span></a> Tepe,<a id="noteref_196" name="noteref_196" href="#note_196"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">196</span></span></a> and other theologians distinguish between
+<em class="tei tei-emph"><span style="font-style: italic">affective</span></em> and <em class="tei tei-emph"><span style="font-style: italic">effective</span></em> love. They hold that whereas the
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">amor affectivus</span></span>
+in all its stages is possible without the aid of grace, not so the
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">amor effectivus</span></span>, since that would involve
+the observance of the whole natural law. This compromise
+theory can be demonstrated as highly probable
+from Scripture and Tradition. St. Paul says<a id="noteref_197" name="noteref_197" href="#note_197"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">197</span></span></a> that the
+gentiles knew God and should have glorified Him. This
+evidently supposes that it was possible for them to glorify
+God, and consequently to love Him affectively, as
+easily and with the same means by which they knew Him.
+<span class="tei tei-pb" id="page069">[pg 069]</span><a name="Pg069" id="Pg069" class="tei tei-anchor"></a>
+Else how could the Apostle say of those gentiles who,
+<span class="tei tei-q">“when they knew God, glorified him not as God,”</span> that they
+<span class="tei tei-q">“changed the truth of God into a lie, and worshipped and
+served the creature rather than the Creator”</span>?<a id="noteref_198" name="noteref_198" href="#note_198"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">198</span></span></a> This
+interpretation of Rom. I, 21 sqq. is explicitly confirmed by
+St. Ambrose when he says: <span class="tei tei-q">“For they were able to apprehend
+this by the law of nature, inasmuch as the fabric
+of the cosmos testifies that God, its author, is alone to be
+loved, as Moses hath set it down in his writings; but they
+were made impious by not glorifying God, and unrighteousness
+became evident in them when, knowing, they
+changed the truth into a lie and refused to confess the
+one God.”</span><a id="noteref_199" name="noteref_199" href="#note_199"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">199</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<a name="Part_I_Chapter_II_Section_1_Article_1_No_3" id="Part_I_Chapter_II_Section_1_Article_1_No_3" class="tei tei-anchor"></a>
+3. It follows, by way of corollary, that Vasquez's
+opinion,<a id="noteref_200" name="noteref_200" href="#note_200"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">200</span></span></a> that there can be no good work
+without supernatural aid in the shape of a <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">cogitatio
+congrua</span></span>, is untenable, as is also the assertion
+of Ripalda<a id="noteref_201" name="noteref_201" href="#note_201"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">201</span></span></a> 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 such.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) Vasquez, whose position in the matter is opposed
+by most other theologians, contends<a id="noteref_202" name="noteref_202" href="#note_202"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">202</span></span></a> that no man
+can perform a good work or resist any temptation against
+the natural law (Decalogue) without the help of supernatural
+<span class="tei tei-pb" id="page070">[pg 070]</span><a name="Pg070" id="Pg070" class="tei tei-anchor"></a>
+grace derived from the merits of Christ. To
+avoid the heretical extreme of Baianism, however, he
+makes a twofold limitation. He assumes with the Scotists
+that there is such a thing as a morally indifferent act
+of the will,<a id="noteref_203" name="noteref_203" href="#note_203"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">203</span></span></a>
+and defines the grace which he holds to be
+necessary for the performance of every morally good
+deed, as <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">cogitatio congrua</span></span>.
+This <span class="tei tei-q">“congruous thought,”</span>
+he says, is in itself, <span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span> ontologically, natural, and can be
+regarded as supernatural only <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">quoad
+modum et finem</span></span>.
+The subtle argument by which Vasquez tries to establish
+this thesis is based principally on St. Augustine and may
+be summarized as follows: Whenever the Fathers and
+councils insist on the necessity of grace for the performance
+of good works, they mean <em class="tei tei-emph"><span style="font-style: italic">all</span></em> good works, natural as
+well as supernatural. The only alternative they know
+is virtue or vice, good or evil. Consequently the grace of
+Christ, in some form or other, is a necessary requisite of
+all morally good deeds.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+As we have already intimated, we regard this opinion
+of the learned Spanish divine as erroneous.<a id="noteref_204" name="noteref_204" href="#note_204"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">204</span></span></a> Three
+solid reasons militate against it. The first is that, to
+guard against Baianism, Vasquez is compelled to assume
+the existence of morally indifferent acts of the will,
+which is untenable, as <span class="tei tei-q">“St. Augustine and St. Thomas,
+and theologians generally teach that there is no such
+thing in the concrete as a morally indifferent act of the
+free will, and consequently, if the will is able, without
+grace, to perform acts that are not evil, it is also able
+<span class="tei tei-pb" id="page071">[pg 071]</span><a name="Pg071" id="Pg071" class="tei tei-anchor"></a>
+to perform good acts.”</span><a id="noteref_205" name="noteref_205" href="#note_205"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">205</span></span></a> Second, Vasquez's theory
+counterfeits the notion of Christian grace. <span class="tei tei-q">“Good
+thoughts”</span> come so natural to man, and are so closely
+bound up with the grace of creation, that even Pelagius found no difficulty in
+admitting this sort of <span class="tei tei-q">“grace.”</span><a id="noteref_206" name="noteref_206" href="#note_206"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">206</span></span></a>
+Surely fallen nature is not so utterly corrupt that a good
+child is unable to honor and love his parents without the
+aid of <span class="tei tei-q">“grace”</span> (in the sense of <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">cogitatio congrua ex
+meritis Christi</span></span>). The third reason which constrains us
+to reject Vasquez's theory, is that it leaves no room for
+natural morality (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">naturaliter honestum</span></span>)
+to fill the void between those acts that are naturally bad
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">moraliter inhonesta</span></span>,
+<span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span> <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">peccata</span></span>)
+and such as are supernaturally good
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">supernaturaliter bona</span></span>,
+<span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span> <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">salutaria</span></span>).
+The existence of such naturally good acts would seem to be a highly
+probable inference from the condemnation, by Pius VI, of
+a certain proposition taught by the pseudo-Council of
+Pistoia.<a id="noteref_207" name="noteref_207" href="#note_207"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">207</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) Martinez de Ripalda (+1648) tried to improve
+Vasquez's theory by restoring the Christian concept of
+grace and adding that Providence invariably precedes all
+naturally good works, including those performed by
+heathens and sinners, with the entitatively supernatural
+grace of illumination and confirmation.<a id="noteref_208" name="noteref_208" href="#note_208"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">208</span></span></a> In this hypothesis
+<span class="tei tei-pb" id="page072">[pg 072]</span><a name="Pg072" id="Pg072" class="tei tei-anchor"></a>
+the necessity of grace is not theological but purely
+historic.<a id="noteref_209" name="noteref_209" href="#note_209"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">209</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Despite the wealth of arguments by which Ripalda attempted
+to prove his theory,<a id="noteref_210" name="noteref_210" href="#note_210"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">210</span></span></a>
+it has not been generally accepted. While some, <span class="tei tei-hi"><span style="font-style: italic">e.g.</span></span>
+Platel<a id="noteref_211" name="noteref_211" href="#note_211"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">211</span></span></a> and Pesch,<a id="noteref_212" name="noteref_212" href="#note_212"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">212</span></span></a> regard it with a degree of sympathy, others,
+notably De Lugo<a id="noteref_213" name="noteref_213" href="#note_213"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">213</span></span></a>
+and Tepe,<a id="noteref_214" name="noteref_214" href="#note_214"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">214</span></span></a> are strongly opposed to it. Palmieri thinks
+it may be accepted in a restricted sense, <span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span> when limited
+to the faithful.<a id="noteref_215" name="noteref_215" href="#note_215"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">215</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+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 exceptions. But Ripalda has not been
+able to prove this from Revelation.<a id="noteref_216" name="noteref_216" href="#note_216"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">216</span></span></a> Then, too,
+his theory entails two extremely objectionable conclusions:
+(1) a denial, not indeed of the possibility (Quesnel), but
+of the existence of purely natural good works, and (2) the
+possibility of justification without theological faith.
+Neither of these difficulties probably occurred to Vasquez
+<span class="tei tei-pb" id="page073">[pg 073]</span><a name="Pg073" id="Pg073" class="tei tei-anchor"></a>
+or Ripalda,<a id="noteref_217" name="noteref_217" href="#note_217"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">217</span></span></a> because at the time when they wrote Pius
+VI had not yet condemned the teaching of the pseudo-Council
+of Pistoia,<a id="noteref_218" name="noteref_218" href="#note_218"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">218</span></span></a> nor had Innocent XI censured the
+proposition that <span class="tei tei-q">“Faith in a broad sense, as derived from
+the testimony of creatures or some other similar motive,
+is sufficient for justification.”</span><a id="noteref_219" name="noteref_219" href="#note_219"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">219</span></span></a> If the love of God,
+even perfect love, (such as we have shown to be possible
+in the natural order), were of itself necessarily supernatural,
+as Ripalda contends, it would be possible for a
+pagan to receive the grace of justification without theological
+faith, which he does not possess, as is evident from
+the Vatican teaching that it is <span class="tei tei-q">“requisite for divine faith
+that revealed truth be believed because of the authority of
+God who reveals it.”</span><a id="noteref_220" name="noteref_220" href="#note_220"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">220</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-weight: 700">Thesis III: Not all actions performed by man in
+the state of mortal sin are sinful on account of his not
+being in the state of grace.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This is <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">de fide</span></span>.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Proof. Though this thesis is, strictly speaking,
+included in Thesis II, it must be demonstrated
+separately on its own merits, because it embodies
+<span class="tei tei-pb" id="page074">[pg 074]</span><a name="Pg074" id="Pg074" class="tei tei-anchor"></a>
+a formally defined dogma which has been denied
+by the Protestant Reformers and by the followers
+of Baius and Jansenius. Martin Luther taught,—and
+his teaching was adopted in a modified
+form by the Calvinists,—that human nature is
+entirely depraved by original sin, and consequently
+man necessarily sins in whatever he
+does,<a id="noteref_221" name="noteref_221" href="#note_221"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">221</span></span></a> even in the process of justification.
+Against this heresy the Tridentine Council defined:
+<span class="tei tei-q">“If any one shall say that all the works
+done before justification ... are indeed sins, ...
+let him be anathema.”</span><a id="noteref_222" name="noteref_222" href="#note_222"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">222</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The Protestant notion of grace was reduced
+to a theological system by Baius<a id="noteref_223" name="noteref_223" href="#note_223"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">223</span></span></a> and Jansenius,<a id="noteref_224" name="noteref_224" href="#note_224"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">224</span></span></a>
+whose numerous errors may all be traced to
+their denial of the supernatural order.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The Jansenist teaching was pushed to an extreme by
+Paschasius Quesnel, 101 of whose propositions were
+formally condemned by Pope Clement XI in his famous
+Constitution <span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">Unigenitus</span></span>.”</span><a id="noteref_225" name="noteref_225" href="#note_225"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">225</span></span></a> The Jansenistic teachings
+of the Council of Pistoia were censured by Pius VI, A. D.
+1794, in his Bull <span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">Auctorem fidei</span></span>.”</span> The quintessence
+of this heretical system is embodied in the proposition
+<span class="tei tei-pb" id="page075">[pg 075]</span><a name="Pg075" id="Pg075" class="tei tei-anchor"></a>
+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 (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">status caritatis</span></span>).
+Baius<a id="noteref_226" name="noteref_226" href="#note_226"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">226</span></span></a>
+and Quesnel<a id="noteref_227" name="noteref_227" href="#note_227"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">227</span></span></a> gave
+this teaching an Augustinian turn by saying that there is
+no intermediate state between the love of God and concupiscence,
+and that all the works of a sinner must consequently
+and of necessity be sinful. This heretical teaching is sharply condemned in
+the Bull <span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">Auctorem fidei</span></span>.”</span><a id="noteref_228" name="noteref_228" href="#note_228"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">228</span></span></a>
+Quesnel pushed it to its last revolting conclusion when he
+said: <span class="tei tei-q">“The prayer of the wicked is a new sin, and that
+God permits it is but an additional judgment upon
+them.”</span><a id="noteref_229" name="noteref_229" href="#note_229"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">229</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The teaching of Baius and Quesnel is repugnant
+to Revelation and to the doctrine of
+the Fathers.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) The Bible again and again exhorts sinners
+to repent, to pray for forgiveness, to give alms,
+etc. Cfr. Ecclus. XXI, 1: <span class="tei tei-q">“My son, thou hast
+sinned? Do so no more: but for thy former sins
+also pray that they may be forgiven thee.”</span>
+Ezech. XVIII, 30: <span class="tei tei-q">“Be converted, and do penance
+for all your iniquities: and iniquity shall not
+<span class="tei tei-pb" id="page076">[pg 076]</span><a name="Pg076" id="Pg076" class="tei tei-anchor"></a>
+be your ruin.”</span> Dan. IV, 24: <span class="tei tei-q">“Redeem thou thy
+sins with alms, and thy iniquities with works of
+mercy to the poor: perhaps he will forgive thy
+offences.”</span> Zach. I, 3: <span class="tei tei-q">“Thus saith the Lord of
+hosts: Turn ye to me, saith the Lord of hosts:
+and I will turn to you.”</span> If all the works thus enjoined
+were but so many sins, we should be
+forced to conclude, on the authority of Sacred
+Scripture, 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 acts. Such an assumption
+would be manifestly absurd and blasphemous.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Quesnel endeavored to support his heretical conceit by
+Matth. VII, 17 sq.: <span class="tei tei-q">“Even so every good tree bringeth
+forth good fruit, and the evil tree bringeth forth evil
+fruit; a good tree cannot bring forth evil fruit, neither can
+an evil tree bring forth good fruit.”</span> But as our Lord in
+this passage speaks of prophets, the fruits he has in
+mind must obviously be doctrines not works.<a id="noteref_230" name="noteref_230" href="#note_230"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">230</span></span></a> And
+what if they were works? Are not doctrines and morals
+ultimately related, and may we not infer from the lives
+they lead (according to their doctrines) whether prophets
+are true or false? By their fruits (<span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span> works) you
+shall know them (<span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span> the soundness or unsoundness of
+the teaching upon which their works are based).
+</p>
+
+<span class="tei tei-pb" id="page077">[pg 077]</span><a name="Pg077" id="Pg077" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) In appealing to the testimony of the Fathers
+the Jansenists were notoriously guilty of misinterpretation.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+α) Origen plainly teaches that prayer before justification
+is a good work. <span class="tei tei-q">“Though you are sinners,”</span> he says,
+<span class="tei tei-q">“pray to God; God hears the sinners.”</span><a id="noteref_231" name="noteref_231" href="#note_231"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">231</span></span></a> The seemingly
+contradictory text John IX, 31: <span class="tei tei-q">“Now we know that
+God doth not hear sinners,”</span><a id="noteref_232" name="noteref_232" href="#note_232"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">232</span></span></a> is thus explained by
+St. Augustine: <span class="tei tei-q">“He speaks as one not yet anointed; for
+God also hears the sinners. If He did not hear sinners,
+the publican would have cast his eyes to the ground in
+vain and vainly struck his breast saying: O God, be
+merciful to me, a sinner.”</span><a id="noteref_233" name="noteref_233" href="#note_233"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">233</span></span></a> Moreover, since there is
+question here of extraordinary works and signs only (<span class="tei tei-hi"><span style="font-style: italic">viz.</span></span>
+miracles), the text is wholly irrelevant in regard to works
+of personal righteousness. St. Prosper teaches: <span class="tei tei-q">“Human
+nature, created by God, even after its prevarication,
+retains its substance, form, life, senses, and reason,
+and the other goods of body and soul, which are not lacking
+even to those who are bad and vicious. But there
+is no possibility of seizing the true good by such things as
+may adorn this mortal life, but cannot give [merit]
+eternal life.”</span><a id="noteref_234" name="noteref_234" href="#note_234"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">234</span></span></a>
+</p>
+
+<span class="tei tei-pb" id="page078">[pg 078]</span><a name="Pg078" id="Pg078" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+β) 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 Grace.
+Augustine emphasized the opposition between <span class="tei tei-q">“charity”</span>
+and <span class="tei tei-q">“concupiscence”</span> so strongly that the intermediary
+domain of naturally good works was almost lost to view.
+Thus he says in his <span class="tei tei-hi"><span style="font-style: italic">Enchiridion</span></span>: <span class="tei tei-q">“Carnal lust reigns
+where there is not the love of God.”</span><a id="noteref_235" name="noteref_235" href="#note_235"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">235</span></span></a> And in his treatise
+on the Grace of Christ: <span class="tei tei-q">“Here there is no love, no
+good work is reckoned as done, nor is there in fact any
+good work, rightly so called; because whatever is not of
+faith is sin, and faith worketh by love.”</span><a id="noteref_236" name="noteref_236" href="#note_236"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">236</span></span></a> And again in
+his treatise on Grace and Free Will: <span class="tei tei-q">“The commandments
+of love or charity are so great and such, that whatever
+action a man may think he does well, is by no means
+well done if done without charity.”</span><a id="noteref_237" name="noteref_237" href="#note_237"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">237</span></span></a> We have purposely
+chosen passages in which the <span class="tei tei-q">“Doctor of
+Grace”</span> obviously treats of charity as theological love, not
+in the broad sense of
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">dilectio</span></span>.<a id="noteref_238" name="noteref_238" href="#note_238"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">238</span></span></a> At first blush these
+passages seem to agree with the teaching of Baius, who
+says: <span class="tei tei-q">“Every love on the part of a rational creature is
+either sinful cupidity, by which the world is loved, and
+which is forbidden by St. John, or that praiseworthy
+charity which is infused into the heart by the Holy Spirit,
+and by which we love God;”</span>—<a id="noteref_239" name="noteref_239" href="#note_239"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">239</span></span></a> and with the forty-fifth
+<span class="tei tei-pb" id="page079">[pg 079]</span><a name="Pg079" id="Pg079" class="tei tei-anchor"></a>
+proposition of Quesnel: <span class="tei tei-q">“As the love of God no
+longer reigns in the hearts of sinners, it is necessary that carnal lust should reign
+in them and vitiate all their actions.”</span><a id="noteref_240" name="noteref_240" href="#note_240"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">240</span></span></a>
+Yet the sense of these propositions is anything
+but Augustinian. Augustine upholds free-will in
+spite of grace and concupiscence, whereas the Jansenists
+assert that the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">carnalis cupiditas</span></span>
+and the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">caritas dominans</span></span>
+produce their effects by the very power of nature, <span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span>
+necessarily and of themselves.<a id="noteref_241" name="noteref_241" href="#note_241"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">241</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Besides this capital difference there are many minor discrepancies
+between the teaching of St. Augustine and that
+of Baius and Quesnel. Augustine, it is true, in his struggle
+with Pelagianism,<a id="noteref_242" name="noteref_242" href="#note_242"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">242</span></span></a> strongly emphasized the opposition
+existing between grace and sin, between love of God
+and love of the world; 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
+grace. Scholasticism has long since applied the necessary
+corrective to his exaggerations. It is perfectly
+orthodox to say that there is an irreconcilable opposition
+between the state of mortal sin and the state of
+grace. <span class="tei tei-q">“No one can serve two masters.”</span><a id="noteref_243" name="noteref_243" href="#note_243"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">243</span></span></a> This is
+not, however, by any means equivalent to saying, as the
+Jansenists do, that the sinner, not being in the state of
+grace, of necessity sins in whatever he does. Augustine
+expressly admits that, no matter how deeply God
+may allow a man to fall, and no matter how strongly
+concupiscence may dominate his will, he is yet able to
+pray for grace, which is in itself a distinctly salutary
+<span class="tei tei-pb" id="page080">[pg 080]</span><a name="Pg080" id="Pg080" class="tei tei-anchor"></a>
+act. <span class="tei tei-q">“If a sin is such,”</span> he says in his <span class="tei tei-hi"><span style="font-style: italic">Retractationes</span></span>,
+<span class="tei tei-q">“that it is itself a punishment for sin, what can the
+will under the domination of cupidity do, except, if it
+be pious, to pray for help?”</span><a id="noteref_244" name="noteref_244" href="#note_244"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">244</span></span></a> Compare this sentence
+with the fortieth proposition of Baius: <span class="tei tei-q">“The sinner in all his actions serves the
+lust which rules him,”</span><a id="noteref_245" name="noteref_245" href="#note_245"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">245</span></span></a> and
+you will perceive the third essential difference that separates
+the teaching of St. Augustine from that of the Jansenists.
+The former, even when he speaks, not of the
+two opposing habits, but of their respective acts, does not,
+like Jansenism, represent the universality of sin without
+theological charity as a physical and fundamental necessity,
+but merely as a historical phenomenon which admits of
+exceptions. Thus he writes in his treatise On the Spirit
+and the Letter: <span class="tei tei-q">“If they who by nature do the things
+contained in the law, must not be regarded as yet in the
+number of those whom Christ's grace justifies, but rather
+as among those whose actions (although they are those
+of ungodly men who do not truly and rightly worship the
+true God) we not only cannot blame, but actually praise,
+and with good reason, and rightly too, since they have
+been done, so far as we read or know or hear, according
+to the rule of righteousness; though were we to discuss
+the question with what motive they are done, they would
+hardly be found to be such as to deserve the praise and
+defense which are due to righteous conduct.”</span><a id="noteref_246" name="noteref_246" href="#note_246"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">246</span></span></a>
+</p>
+
+<span class="tei tei-pb" id="page081">[pg 081]</span><a name="Pg081" id="Pg081" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In conclusion we will quote a famous passage from St.
+Augustine which reads like a protest against the distortions
+of Baius and Jansenius. <span class="tei tei-q">“Love,”</span> he says, <span class="tei tei-q">“is
+either divine or human; human love is either licit or illicit....
+I speak first of licit human love, which is free from
+censure; then, of illicit human love, which is damnable;
+and in the third place, of divine love, which leads us to
+Heaven.... You, therefore, have that love which is
+licit; it is human, but, as I have said, licit, so much so
+that, if it were lacking, [the want of] it would be censured.
+You are permitted with human love to love your
+spouse, your children, your friends and fellow-citizens.
+But, as you see, the ungodly, too, have this love, <span class="tei tei-hi"><span style="font-style: italic">e.g.</span></span>
+pagans, Jews, heretics. Who among them does not love
+his wife, his children, his brethren, his neighbors, his
+relations and friends? This, therefore, is human love.
+If any one would be so unfeeling as to lose even human
+love, not loving his own children, ... we should no
+longer regard him as a human being.”</span><a id="noteref_247" name="noteref_247" href="#note_247"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">247</span></span></a> Tepe pertinently
+observes<a id="noteref_248" name="noteref_248" href="#note_248"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">248</span></span></a> that St. Augustine in this passage asserts
+not only the possibility but the actual existence of
+naturally good though unmeritorious works
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">opera steriliter
+</span><span class="tei tei-pb" id="page082">[pg 082]</span><a name="Pg082" id="Pg082" class="tei tei-anchor"></a><span style="font-style: italic">
+bona</span></span>), and that the theory of Ripalda<a id="noteref_249" name="noteref_249" href="#note_249"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">249</span></span></a> is untenable
+for this reason, if for no other, that the quoted
+passage is cited in Pius VI's Bull <span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">Auctorem
+fidei</span></span>.”</span><a id="noteref_250" name="noteref_250" href="#note_250"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">250</span></span></a>
+</p>
+
+</div>
+
+<div class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em">
+<a name="toc19" id="toc19"></a>
+<a name="pdf20" id="pdf20"></a>
+<h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">Article 2. The Necessity Of Actual Grace For All Salutary Acts</h4>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Salutary acts (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">actus salutares</span></span>) are those
+directed to the attainment of sanctifying grace
+and the supernatural end of man.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+According to this double purpose, salutary acts may be
+divided into two classes: (1) those that prepare for justification
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">actus simpliciter salutares</span></span>), and (2) those
+which, following justification, gain merits for Heaven
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">actus meritorii</span></span>).
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In consequence of the supernatural character of the
+acts which they comprise, both these categories are diametrically
+opposed to that class of acts which are good
+only in a natural way,<a id="noteref_251" name="noteref_251" href="#note_251"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">251</span></span></a>
+and hence must be carefully distinguished
+from the latter. The Fathers did not, of course,
+employ the technical terms of modern theology; they
+had their own peculiar phrases for designating what we
+call salutary acts, <span class="tei tei-hi"><span style="font-style: italic">e.g.</span></span>
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">agere sicut oportet vel expedit,
+agere ad salutem, agere ad iustificationem, agere ad vitam
+aeternam</span></span>, etc.<a id="noteref_252" name="noteref_252" href="#note_252"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">252</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+1. <span class="tei tei-hi"><span style="font-variant: small-caps">Pelagianism.</span></span>—Pelagianism started as a
+reaction against Manichaeism, but fell into the
+<span class="tei tei-pb" id="page083">[pg 083]</span><a name="Pg083" id="Pg083" class="tei tei-anchor"></a>
+opposite extreme of exaggerating the capacity
+of human nature at the expense of grace. It
+denied original sin<a id="noteref_253" name="noteref_253" href="#note_253"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">253</span></span></a> and grace.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+As the necessity of grace for all salutary acts is
+a fundamental dogma of the Christian religion,
+the Church proceeded with unusual severity
+against Pelagian naturalism and condemned its
+vagaries through the mouth of many councils.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) Pelagius was a British lay monk, who came
+to Rome about the year 400 to propagate his erroneous
+views.<a id="noteref_254" name="noteref_254" href="#note_254"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">254</span></span></a> He found a willing pupil in Celestius,
+who after distinguishing himself as a
+lawyer, had been ordained to the priesthood at
+Ephesus, about 411.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The Pelagian heresy gained another powerful champion
+in the person of Bishop Julian of Eclanum in Apulia.
+Its strongest opponent was St. Augustine. Under his
+powerful blows the Pelagians repeatedly changed their
+tactics, without however giving up their cardinal error
+in regard to grace. Their teaching on this point may be
+summarized as follows: The human will is able by
+its natural powers to keep all the commandments of God,
+to resist temptation, and to gain eternal life; in fact it can attain to a state of
+holiness and impeccability<a id="noteref_255" name="noteref_255" href="#note_255"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">255</span></span></a> in
+which the petition <span class="tei tei-q">“Forgive us our trespasses”</span> no longer
+has any meaning except perhaps as an expression of humility.<a id="noteref_256" name="noteref_256" href="#note_256"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">256</span></span></a>
+In so far, however, as free-will is itself a gift of
+<span class="tei tei-pb" id="page084">[pg 084]</span><a name="Pg084" id="Pg084" class="tei tei-anchor"></a>
+the Creator, man can perform no good works without
+grace. At a later period of his career Pelagius admitted
+the existence of merely external supernatural graces,
+such as revelation and the example of Christ and the
+saints,—which led St. Augustine to remark: <span class="tei tei-q">“This is
+the hidden and despicable poison of your heresy that
+you represent the grace of Christ as His example, not
+His gift, alleging that man is justified by imitating Him,
+not by the ministration of the Holy Spirit.”</span><a id="noteref_257" name="noteref_257" href="#note_257"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">257</span></span></a> But even
+this external grace, according to Pelagius, does not confer
+the strength necessary to perform good works; it
+merely makes it easier to keep the commandments.
+Pelagius did not deny that justification and adoptive sonship,
+considered in their ideal relation to the <span class="tei tei-q">“kingdom
+of Heaven,”</span> as distinguished from <span class="tei tei-q">“eternal life,”</span><a id="noteref_258" name="noteref_258" href="#note_258"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">258</span></span></a> are
+not identical in adults with the grace of creation, but he
+denied their gratuity by asserting that the free will is
+able to merit all these graces by its own power.<a id="noteref_259" name="noteref_259" href="#note_259"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">259</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Whatever may have been the variations of Pelagianism,
+it is patent from the writings of St. Augustine that
+its defenders one and all rejected the necessity and existence
+of the immediate grace of the will.<a id="noteref_260" name="noteref_260" href="#note_260"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">260</span></span></a> Their attitude
+towards the illuminating grace of the intellect is in dispute.
+Some theologians<a id="noteref_261" name="noteref_261" href="#note_261"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">261</span></span></a> think the Pelagians admitted,
+others<a id="noteref_262" name="noteref_262" href="#note_262"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">262</span></span></a>
+that they denied its existence. No matter what
+<span class="tei tei-pb" id="page085">[pg 085]</span><a name="Pg085" id="Pg085" class="tei tei-anchor"></a>
+they may have held on this point, 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
+salvation.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) Within the short span of twenty years (A. D.
+411 to 431) no less than twenty-four councils
+occupied themselves with this new heresy.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+At first the wily heretic succeeded in deceiving the
+prelates assembled at Lydda (Diospolis), A. D. 415; but
+the bishops of Northern Africa, among them St. Augustine,
+roundly condemned his teaching at two councils held
+with the sanction of Pope Innocent I at Carthage and Mileve
+in 416. Shortly afterwards, deceived by the terms of
+the creeds and explanations which they circulated, Pope
+Zosimus (417-418) declared both Pelagius and Celestius
+to be innocent. Despite this intervention, however, two
+hundred African bishops, at a plenary council held at
+Carthage, A. D. 418, reiterated the canons of Mileve
+and submitted them for approval to the Holy See. These
+proceedings induced Zosimus to adopt stronger measures.
+In his <span class="tei tei-hi"><span style="font-style: italic">Epistula Tractoria</span></span> (418) he formally condemned
+Pelagianism and persuaded the Emperor to send Julian of
+Eclanum and seventeen other recalcitrant bishops into
+exile. The canons of Carthage and Mileve were subsequently
+received by the universal Church as binding definitions
+of the faith. The most important of them in regard
+to grace is this: <span class="tei tei-q">“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-will, as if we were able,
+also, though less easily, to observe the commandments of
+<span class="tei tei-pb" id="page086">[pg 086]</span><a name="Pg086" id="Pg086" class="tei tei-anchor"></a>
+God without the help of grace, let him be anathema.”</span><a id="noteref_263" name="noteref_263" href="#note_263"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">263</span></span></a>
+The Ecumenical Council of Ephesus (A. D. 431), with
+the approval of Pope Celestine I, renewed the condemnation
+of Celestius, but it was not until nearly a century later
+that Pelagianism received its death-blow. In 529 the Second
+Council of Orange defined: <span class="tei tei-q">“If any one assert that
+he is able, by the power of nature, and without the illumination
+and inspiration of the Holy Ghost, who grants
+to all men the disposition believingly to accept the truth,
+rightly (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">ut expedit</span></span>)
+to think or choose anything good
+pertaining to eternal salvation, or to assent to salutary,
+<span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span> evangelical preaching, such a one is deceived by a
+heretical spirit.”</span><a id="noteref_264" name="noteref_264" href="#note_264"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">264</span></span></a> This decision was reiterated by the
+Council of Trent: <span class="tei tei-q">“If any one saith that the grace of
+God through Jesus Christ is given only for this, that man
+may be able more easily to live justly and to merit eternal
+life, as if by free-will without grace he were able to do
+both, though hardly indeed and with difficulty, let him be
+anathema.”</span><a id="noteref_265" name="noteref_265" href="#note_265"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">265</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+2. <span class="tei tei-hi"><span style="font-variant: small-caps">Pelagianism Refuted.</span></span>—Sacred Scripture
+and the Fathers plainly teach that man is unable
+to perform any salutary act by his own power.
+</p>
+
+<span class="tei tei-pb" id="page087">[pg 087]</span><a name="Pg087" id="Pg087" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) Among the many Biblical texts that can
+be quoted in support of this statement, our
+Lord's beautiful parable of the vine and its
+branches is especially striking. Cfr. John XV,
+4 sq.: <span class="tei tei-q">“As the branch cannot bear fruit of itself,
+unless it abide in the vine, so neither can you, unless
+you abide in me. I am the vine; you the
+branches: he that abideth in me, and I in him, the
+same beareth much fruit: for without me you can
+do nothing.”</span><a id="noteref_266" name="noteref_266" href="#note_266"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">266</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+α) The context shows that Jesus is not speaking here
+of purely natural works of the kind for which the
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">concursus generalis</span></span> of God suffices, but that
+He has in mind salutary acts in the strictly supernatural sense;
+and the truth He wishes to inculcate is that fallen nature
+cannot perform such acts except through Him and with
+His assistance. This supernatural influence is not, however,
+to be understood exclusively of sanctifying or
+habitual grace, because our Divine Saviour refers to the
+fruits of justification and to salutary works. <span class="tei tei-q">“Of these
+he does not say: <span class="tei tei-q">‘Without me you can do but little,’</span> but:
+<span class="tei tei-q">‘Without me you can do nothing.’</span> Be it therefore little
+or much, it cannot be done without Him, without whom
+nothing can be done.”</span><a id="noteref_267" name="noteref_267" href="#note_267"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">267</span></span></a> If this was true of the Apostles,
+who were in the state of sanctifying grace,<a id="noteref_268" name="noteref_268" href="#note_268"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">268</span></span></a>
+it must be
+<span class="tei tei-pb" id="page088">[pg 088]</span><a name="Pg088" id="Pg088" class="tei tei-anchor"></a>
+true <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">a fortiori</span></span> of sinners. Consequently,
+supernatural grace is absolutely necessary for the performance of any
+and all acts profitable for salvation.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+β) Nowhere is this fundamental truth so
+clearly and insistently brought out as in the
+epistles of St. Paul, who is preëminently <span class="tei tei-q">“the
+Doctor of Grace”</span> among the Apostles.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+There are, according to him, three categories of supernatural
+acts: salutary thoughts, holy resolves, and good
+works.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+St. Paul teaches that all right thinking is from God.
+2 Cor. III, 5: <span class="tei tei-q">“Not that we are sufficient to think anything
+of ourselves, as of ourselves; but our sufficiency is
+from God.”</span><a id="noteref_269" name="noteref_269" href="#note_269"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">269</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+He also declares that all good resolves come from above.
+Rom. IX, 15 sq.: <span class="tei tei-q">“For he saith to Moses: I will have
+mercy on whom I will have mercy; and I will shew
+mercy to whom I will shew mercy. So then it is not of
+him that willeth, nor of him that runneth, but of God that
+sheweth mercy.”</span><a id="noteref_270" name="noteref_270" href="#note_270"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">270</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+He furthermore asserts that all good works come from
+God. Phil. II, 13: <span class="tei tei-q">“For it is God who worketh in you,
+both to will and to accomplish, according to his good
+will.”</span><a id="noteref_271" name="noteref_271" href="#note_271"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">271</span></span></a> 1 Cor. XII, 3: <span class="tei tei-q">“No man can say:
+Lord Jesus, but by the Holy Ghost.”</span><a id="noteref_272" name="noteref_272" href="#note_272"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">272</span></span></a> Pronouncing the
+<span class="tei tei-pb" id="page089">[pg 089]</span><a name="Pg089" id="Pg089" class="tei tei-anchor"></a>
+holy name of Jesus is obviously regarded as a salutary
+act, because mere physical utterance does not require
+the assistance of the Holy Ghost.<a id="noteref_273" name="noteref_273" href="#note_273"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">273</span></span></a> But the act as a salutary
+act is physically impossible without divine assistance,
+because it is essentially supernatural and consequently
+exceeds the powers of nature.<a id="noteref_274" name="noteref_274" href="#note_274"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">274</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) The argument from Tradition is based
+almost entirely on the authority of St. Augustine,
+in whom, as Liebermann observes, God wrought a
+miracle of grace that he might become its powerful
+defender. There is no need of quoting specific
+texts because this whole treatise is interlarded
+with Augustinian dicta concerning the necessity
+of grace.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+α) An important point is to prove that the early Fathers
+held the Augustinian, <span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span> Catholic view. It stands
+to reason that if these Fathers had taught a different
+doctrine, the Church would not have so vehemently rejected
+Pelagianism as an heretical innovation. Augustine
+himself insists on the novelty of the Pelagian teaching.
+<span class="tei tei-q">“Such is the Pelagian heresy,”</span> he says, <span class="tei tei-q">“which is not an ancient one, but has
+only lately come into existence.”</span><a id="noteref_275" name="noteref_275" href="#note_275"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">275</span></span></a>
+And this view is confirmed by Pope Celestine I, who declares
+in his letter to the Bishops of Gaul (A. D. 431):
+<span class="tei tei-q">“This being the state of the question, novelty should cease
+to attack antiquity.”</span><a id="noteref_276" name="noteref_276" href="#note_276"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">276</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In fact the teaching of the Apostolic Fathers, although
+<span class="tei tei-pb" id="page090">[pg 090]</span><a name="Pg090" id="Pg090" class="tei tei-anchor"></a>
+less explicit, agrees entirely with that of Augustine.
+Thus St. Irenaeus says: <span class="tei tei-q">“As the dry earth, if it receives
+no moisture, does not bring forth fruit, so we,
+being dry wood, could never bear fruit for life without
+supernatural rain freely given.... The blessing of salvation
+comes to us from God, not from ourselves.”</span><a id="noteref_277" name="noteref_277" href="#note_277"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">277</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+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 practice, which
+Pope St. Celestine explains as follows: <span class="tei tei-q">“The law of
+prayer should determine the law of belief. For when the
+priests of holy nations administer the office entrusted to
+them, asking God for mercy, they plead the cause of the
+human race, and together with the whole Church ask and
+pray that the unbelievers may receive the faith, that the
+idolaters may be freed from the errors of their impiety,
+that the veil be lifted from the heart of the Jews, and
+they be enabled to perceive the light of truth, that the
+heretics may return to their senses by a true perception
+of the Catholic faith, that the schismatics may receive
+the spirit of reborn charity, that the sinners be granted
+the remedy of penance, and that the door of heavenly
+mercy be opened to the catechumens who are led to the
+sacraments of regeneration.”</span><a id="noteref_278" name="noteref_278" href="#note_278"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">278</span></span></a> In matters of salvation
+<span class="tei tei-pb" id="page091">[pg 091]</span><a name="Pg091" id="Pg091" class="tei tei-anchor"></a>
+prayer and grace are correlative terms; the practice of the
+one implies the necessity and gratuity of the other.<a id="noteref_279" name="noteref_279" href="#note_279"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">279</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+β) That the Fathers not only conceived grace
+to be necessary for the cure of weakness induced
+by sin (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia sanans</span></span>) in a merely moral sense,
+but thought it to be metaphysically necessary for
+the communication of physical strength (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia
+elevans</span></span>), is evidenced by such oft-recurring similes
+as these: Grace is as necessary for salvation
+as the eye is to see, or as wings are to fly, or as
+rain is for the growth of plants.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It will suffice to quote a passage from the writings of
+St. Chrysostom. <span class="tei tei-q">“The eyes,”</span> he says, <span class="tei tei-q">“are beautiful and
+useful for seeing, but if they would attempt to see without
+light, all their beauty and visual power would avail them
+nothing. Thus, too, the soul is but an obstacle in its own way if
+it endeavors to see without the Holy Ghost.”</span><a id="noteref_280" name="noteref_280" href="#note_280"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">280</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+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 (in which they
+were free from concupiscence) and to our first parents
+in Paradise (gifted as they were with the
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">donum integritatis</span></span>),
+as it is to fallen man; the only difference being
+that in the case of the latter, grace has the additional object
+of curing the infirmities and overcoming the difficulties
+arising from concupiscence. In regard to the
+angels St. Augustine says; <span class="tei tei-q">“And who made this will but
+He who created them with a good will, that is to say with
+a chaste love by which they should cleave to Him, in one
+<span class="tei tei-pb" id="page092">[pg 092]</span><a name="Pg092" id="Pg092" class="tei tei-anchor"></a>
+and the same act creating their nature and endowing it
+with grace?... We must therefore acknowledge, with
+the praise due to the Creator, that not only of holy men,
+but also of the holy angels, it can be said that <span class="tei tei-q">‘the love of
+God is shed abroad in their hearts by the Holy Ghost,
+who is given unto them.’</span> ”</span><a id="noteref_281" name="noteref_281" href="#note_281"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">281</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Equally convincing is the argument that Adam in Paradise
+was unable to perform any salutary acts without
+divine grace. <span class="tei tei-q">“Just as it is in man's power to die whenever
+he will,”</span> says St. Augustine, <span class="tei tei-q">“... but the mere will
+cannot preserve life in the absence of food and the other
+means of life; so man in Paradise was able of his mere
+will, simply by abandoning righteousness, to destroy himself;
+but to have led a life of righteousness would have
+been too much for his will, unless it had been sustained by the power
+of Him who made him.”</span><a id="noteref_282" name="noteref_282" href="#note_282"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">282</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This is also the teaching of the Second Council of Orange
+(A. D. 529): <span class="tei tei-q">“Even if human nature remained in
+the state of integrity, in which it was constituted, it would
+in no wise save itself without the help of its Creator.
+If it was unable, without the grace of God, to keep what
+it had received, how should it be able without the grace
+of God to regain what it has lost?”</span><a id="noteref_283" name="noteref_283" href="#note_283"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">283</span></span></a>
+</p>
+
+<span class="tei tei-pb" id="page093">[pg 093]</span><a name="Pg093" id="Pg093" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+c) The theological argument for the metaphysical
+necessity of grace is based on the essentially
+supernatural character of all salutary acts.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+α) St. Thomas formulates it as follows: <span class="tei tei-q">“Eternal
+life is an end transcending the proportion of human
+nature, ... and therefore man, by nature, can perform
+no meritorious works proportioned to eternal life, but
+requires for this purpose a higher power,—the power
+of grace. Consequently, man cannot merit eternal life
+without grace. He is, however, able to perform acts
+productive of some good connatural to man, such as tilling the soil, drinking, eating,
+acts of friendship, etc.”</span><a id="noteref_284" name="noteref_284" href="#note_284"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">284</span></span></a>
+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 nature.<a id="noteref_285" name="noteref_285" href="#note_285"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">285</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+β) Catholic theologians are unanimous in admitting
+that all salutary acts are and must needs be supernatural;
+but they differ in their conception of this supernatural
+quality (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">supernaturalitas</span></span>).
+The problem underlying this
+difference of opinion may be stated thus: A thing may
+<span class="tei tei-pb" id="page094">[pg 094]</span><a name="Pg094" id="Pg094" class="tei tei-anchor"></a>
+be supernatural either entitatively,
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">quoad substantiam</span></span>, or
+merely as to the manner of its existence,
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">quoad modum</span></span>.
+The <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">supernaturale quoad
+substantiam</span></span> is divided into the
+strictly supernatural and the merely preternatural.<a id="noteref_286" name="noteref_286" href="#note_286"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">286</span></span></a> The
+question is: To what category of the supernatural belong
+the salutary acts which man performs by the aid of
+grace? Undoubtedly there are actual graces which are
+entitatively natural, <span class="tei tei-hi"><span style="font-style: italic">e.g.</span></span>
+the purely mediate grace of illumination,<a id="noteref_287" name="noteref_287" href="#note_287"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">287</span></span></a>
+the natural graces conferred in the pure state of nature, the
+actual graces of the sensitive sphere,<a id="noteref_288" name="noteref_288" href="#note_288"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">288</span></span></a> and
+the so-called <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">cogitatio congrua</span></span>
+of Vasquez.<a id="noteref_289" name="noteref_289" href="#note_289"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">289</span></span></a> The
+problem therefore narrows itself down to the <em class="tei tei-emph"><span style="font-style: italic">immediate</span></em>
+graces of intellect and will. Before the Tridentine
+Council theologians contented themselves with
+acknowledging the divinely revealed fact that these graces
+are supernatural; it was only after the Council that they
+began to speculate on the precise character of this
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">supernaturalitas</span></span>.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Some, following the teaching of the Scotist school,
+ascribed the supernatural character of salutary acts to
+their free acceptation on the part of God, holding them to
+be purely natural in their essence and raised to the supernatural
+sphere merely <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">per
+denominationem extrinsecam</span></span>.<a id="noteref_290" name="noteref_290" href="#note_290"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">290</span></span></a>
+This view is untenable. For if nature, as such,
+possessed the intrinsic power to perform salutary acts,
+irrespective of their acceptation by God, the Fathers
+and councils would err in teaching that this power is
+derived from the immediate graces of illumination and
+strengthening.<a id="noteref_291" name="noteref_291" href="#note_291"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">291</span></span></a>
+</p>
+
+<span class="tei tei-pb" id="page095">[pg 095]</span><a name="Pg095" id="Pg095" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Others hold that the salutary acts which grace enables
+man to perform, are supernatural only
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">quoad modum</span></span>;
+because while it is the Holy Ghost Himself who incites
+the natural faculties to salutary thoughts and good resolves,
+He does not <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">eo ipso</span></span>
+raise these thoughts and resolves
+to the supernatural plane. This theory, besides being
+open to the same objection which we have urged
+against the first, involves another difficulty. If all salutary
+acts were supernatural only
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">quoad modum</span></span>, sanctifying
+grace, which is as certainly supernatural in its essence
+as the beatific vision of God,<a id="noteref_292" name="noteref_292" href="#note_292"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">292</span></span></a> would cease to have an
+adequate purpose; for the intrinsic reason for its existence
+is precisely that it raises the nature of the justified
+into a permanent supernatural state of being.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+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
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">modus</span></span>. There are several
+such <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">modi</span></span>, which, though inhering in nature and
+really distinct therefrom, depend solely on the Holy
+Ghost, and consequently transcend the natural powers of
+man, <span class="tei tei-hi"><span style="font-style: italic">e.g.</span></span> the duration or intensity of a salutary act.
+This theory at first blush appears more plausible than the
+other two, but it cannot be squared with the teaching of
+Tradition. In the first place, the duration or intensity
+of a salutary act cannot affect its essence or nature.
+Then again, every such accidental supernatural
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">modus</span></span> is
+produced either by grace alone, or by grace working conjointly
+with free-will. In the former hypothesis it would
+be useless, because it would not render the free salutary
+act, as such, supernatural; in the latter case it could do no
+<span class="tei tei-pb" id="page096">[pg 096]</span><a name="Pg096" id="Pg096" class="tei tei-anchor"></a>
+more than aid the will to do what is morally impossible,
+whereas every salutary act is in matter of fact a physical
+impossibility, that is, impossible to unaided nature.<a id="noteref_293" name="noteref_293" href="#note_293"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">293</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+There remains a fourth explanation, which ascribes to
+every salutary act an ontological, substantial, intrinsic
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">supernaturalitas</span></span>,
+whereby it is elevated to a higher and
+essentially different plane of being and operation. This
+theory is convincingly set forth by Suarez in his treatise
+on the Necessity of Grace.<a id="noteref_294" name="noteref_294" href="#note_294"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">294</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It may be asked: If the salutary acts which we
+perform are supernatural in substance, why are we not
+conscious of the fact? The answer is not far to seek.
+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 itself.
+Consequently, sanctifying grace cannot reveal its presence
+through our inner consciousness. Having no intuitive
+knowledge of our own Ego, we are compelled
+to specify the different acts of the soul by means of their
+respective objects and their various tendencies (cognition,
+volition). To our consciousness the supernatural
+love of God does not present itself as essentially different
+from the natural.<a id="noteref_295" name="noteref_295" href="#note_295"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">295</span></span></a>
+</p>
+
+</div>
+
+<div class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em">
+<a name="toc21" id="toc21"></a>
+<a name="pdf22" id="pdf22"></a>
+<h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">Article 3. The Necessity Of Actual Grace For The States Of
+Unbelief, Mortal Sin, And Justification</h4>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Every adult man, viewed in his relation to actual
+grace, is in one of three distinct states:
+</p>
+
+<span class="tei tei-pb" id="page097">[pg 097]</span><a name="Pg097" id="Pg097" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+(1) The state of unbelief
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">status infidelitatis</span></span>), which
+may be either negative, as in the case of heathens, or
+positive, as in the case of apostates and formal heretics;
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+(2) The state of mortal sin
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">status peccati mortalis</span></span>),
+when the sinner has already received, or not yet lost,
+the grace of faith, which is the beginning of justification;
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+(3) The state of justification itself (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">status iustitiae
+sive gratiae sanctificantis</span></span>), in which much remains yet
+to be done to attain eternal happiness.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The question we have now to consider is: Does man
+need actual grace in every one of these three states, and
+if so, to what extent?
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+1. <span class="tei tei-hi"><span style="font-variant: small-caps">Semipelagianism.</span></span>—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 St. Augustine was willing to admit.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) After Augustine had for more than twenty years
+vigorously combatted and finally defeated Pelagianism,
+some pious monks of Marseilles, under the leadership
+of John Cassian, Abbot of St. Victor,<a id="noteref_296" name="noteref_296" href="#note_296"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">296</span></span></a> tried to find
+middle ground between his teaching and that of the
+Pelagians. Cassian's treatise <span class="tei tei-hi"><span style="font-style: italic">Collationes
+Patrum</span></span>,<a id="noteref_297" name="noteref_297" href="#note_297"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">297</span></span></a> and
+the reports sent to St. Augustine by his disciples Prosper
+and Hilary, enable us to form a pretty fair idea of
+the Semipelagian system. Its principal tenets were the
+following:
+</p>
+
+<span class="tei tei-pb" id="page098">[pg 098]</span><a name="Pg098" id="Pg098" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+α) There is a distinction between the <span class="tei tei-q">“beginning of
+faith”</span> (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">initium fidei</span></span>,
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">affectus credulitatis</span></span>) and <span class="tei tei-q">“increase
+in faith”</span> (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">augmentum fidei</span></span>).
+The former depends entirely
+on the will, while the latter, like faith itself, requires
+the grace of Christ.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+β) Nature can merit grace by its own efforts, though
+this natural merit (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">meritum naturae</span></span>)
+is founded on equity only
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">meritum de congruo</span></span>), and does not confer
+a right in strict justice, as Pelagius contended.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+γ) Free-will, after justification, can of its own power
+secure the gift of final perseverance
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">donum perseverantiae</span></span>);
+which consequently is not a special grace, but
+a purely natural achievement.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+δ) The bestowal or denial of baptismal grace in the case
+of infants, who can have no previous
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">merita de congruo</span></span>,
+depends on their hypothetical future merits or demerits as
+foreseen by God from all eternity.<a id="noteref_298" name="noteref_298" href="#note_298"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">298</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) Informed of these errors by his disciples, St.
+Augustine energetically set to work, and in spite
+of his advanced age wrote two books against the
+Semipelagians, entitled respectively, <span class="tei tei-hi"><span style="font-style: italic">De Praedestinatione
+Sanctorum</span></span> and <span class="tei tei-hi"><span style="font-style: italic">De Dono Perseverantiae</span></span>.
+The new teaching was not yet, however,
+regarded as formally heretical, and Augustine
+treated his opponents with great consideration,
+in fact he humbly acknowledged that he himself
+<span class="tei tei-pb" id="page099">[pg 099]</span><a name="Pg099" id="Pg099" class="tei tei-anchor"></a>
+had professed similar errors before his consecration
+(A. D. 394).<a id="noteref_299" name="noteref_299" href="#note_299"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">299</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+After Augustine's death, Prosper and Hilary
+went to Rome and interested Pope Celestine in
+their cause. In a dogmatic letter addressed to
+the Bishops of Gaul, the Pontiff formally approved
+the teaching of St. Augustine on grace and
+original sin, but left open such other <span class="tei tei-q">“more profound
+and difficult incidental questions”</span> as predestination
+and the manner in which grace operates
+in the soul.<a id="noteref_300" name="noteref_300" href="#note_300"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">300</span></span></a> But as this papal letter (called
+<span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">Indiculus</span></span>”</span>) was an instruction rather than an
+ex-cathedra definition, the controversy continued
+until, nearly a century later (A. D. 529), the
+Second Council of Orange, convoked by St.
+Caesarius of Arles, formally condemned the Semipelagian
+heresy. This council, or at least its first
+eight canons,<a id="noteref_301" name="noteref_301" href="#note_301"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">301</span></span></a> received the solemn approbation of
+Pope Boniface II (A. D. 530) and thus became
+vested with ecumenical authority.<a id="noteref_302" name="noteref_302" href="#note_302"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">302</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+2. <span class="tei tei-hi"><span style="font-variant: small-caps">The Teaching of the Church.</span></span>—The
+Catholic Church teaches the absolute necessity of
+actual grace for all stages on the way to salvation.
+<span class="tei tei-pb" id="page100">[pg 100]</span><a name="Pg100" id="Pg100" class="tei tei-anchor"></a>
+We shall demonstrate this in five separate
+theses.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-weight: 700">Thesis I: Prevenient grace is absolutely necessary,
+not only for faith, but for the very beginning of faith.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This is <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">de fide</span></span>.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Proof. The Second Council of Orange defined
+against the Semipelagians: <span class="tei tei-q">“If any one say that
+increase in faith, as well as the beginning of faith,
+and the very impulse by which we are led to believe
+in Him who justifies the sinner, and by which
+we obtain the regeneration of holy Baptism, is in
+us not as a gift of grace, that is to say, through
+the inspiration of the Holy Ghost, but by nature, ...
+is an adversary of the dogmatic teaching of
+the Apostles....”</span><a id="noteref_303" name="noteref_303" href="#note_303"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">303</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) This is thoroughly Scriptural doctrine, as
+St. Augustine<a id="noteref_304" name="noteref_304" href="#note_304"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">304</span></span></a> and Prosper<a id="noteref_305" name="noteref_305" href="#note_305"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">305</span></span></a> proved. St.
+Paul's first epistle to the Corinthians had opened
+the eyes of Augustine, as he himself admits. 1
+Cor. IV, 7: <span class="tei tei-q">“For who distinguisheth<a id="noteref_306" name="noteref_306" href="#note_306"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">306</span></span></a> thee?
+Or what hast thou that thou hast not received?
+And if thou hast received, why dost thou glory,
+as if thou hadst not received it?”</span> The Apostle
+<span class="tei tei-pb" id="page101">[pg 101]</span><a name="Pg101" id="Pg101" class="tei tei-anchor"></a>
+means to say: In matters pertaining to salvation
+no man has any advantage over his fellow men,
+because all receive of the grace of God without
+any merits of their own. This statement would
+be false if any man were able to perform even the
+smallest salutary act without the aid of grace.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+With a special view to faith the same Apostle teaches:
+<span class="tei tei-q">“For by grace you are saved through faith,<a id="noteref_307" name="noteref_307" href="#note_307"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">307</span></span></a> and that
+not of yourselves,<a id="noteref_308" name="noteref_308" href="#note_308"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">308</span></span></a> for it is the gift of
+God;<a id="noteref_309" name="noteref_309" href="#note_309"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">309</span></span></a> not of
+works,<a id="noteref_310" name="noteref_310" href="#note_310"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">310</span></span></a> that no man may glory.”</span><a id="noteref_311" name="noteref_311" href="#note_311"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">311</span></span></a>
+This, too, would be false if faith could be traced to a purely natural instinct
+or to some <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">meritum de congruo</span></span> in the
+Semipelagian sense.<a id="noteref_312" name="noteref_312" href="#note_312"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">312</span></span></a> Our Lord Himself, in his famous
+discourse on the Holy Eucharist, unmistakably describes
+faith and man's preparation for it as an effect of prevenient
+grace. <span class="tei tei-q">“No man can come to me, except the
+Father, who hath sent me, draw him.”</span><a id="noteref_313" name="noteref_313" href="#note_313"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">313</span></span></a> The metaphorical
+expression <span class="tei tei-q">“come to me,”</span> according to the context,
+means <span class="tei tei-q">“believe in me;”</span> whereas the Father's
+<span class="tei tei-q">“drawing”</span> plainly refers to the operation of prevenient
+grace. Cfr. John VI, 65 sq.: <span class="tei tei-q">“But there are some of
+you that believe not.... Therefore did I say to you,
+that no man can come to me, unless it be given him
+by the Father.”</span> John VI, 29: <span class="tei tei-q">“This is the work of
+God,<a id="noteref_314" name="noteref_314" href="#note_314"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">314</span></span></a> that you believe in him whom he hath sent.”</span> According
+to our Saviour's own averment, therefore,
+preaching is of no avail unless grace gives the first impulse
+leading to faith.
+</p>
+
+<span class="tei tei-pb" id="page102">[pg 102]</span><a name="Pg102" id="Pg102" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) As regards the argument from Tradition, it
+will suffice to show that the Fathers who wrote
+before Augustine, ascribed the beginning of faith
+to prevenient grace.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+α) In the light of the Augustinian dictum that <span class="tei tei-q">“prayer
+is the surest proof of grace,”</span><a id="noteref_315" name="noteref_315" href="#note_315"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">315</span></span></a> it is safe to assume that
+St. Justin Martyr voiced our dogma when he put into the
+mouth of a venerable old man the words: <span class="tei tei-q">“But thou
+pray above all that the gates of light may be opened
+unto thee; for no man is able to understand the words
+of the prophets [as <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">praeambula fidei</span></span>]
+unless God and His
+Christ have revealed their meaning.”</span><a id="noteref_316" name="noteref_316" href="#note_316"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">316</span></span></a> Augustine himself
+appeals to SS. Cyprian, Ambrose, and Gregory of
+Nazianzus, and then continues: <span class="tei tei-q">“Such doctors, and so
+great as these, saying that there is nothing of which we
+may boast as of our own, which God has not given
+us; and that our very heart and our thoughts are not
+in our own power, ... attribute these things to the
+grace of God, acknowledge them as God's gifts, testify that they come to us
+from Him and are not from ourselves.”</span><a id="noteref_317" name="noteref_317" href="#note_317"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">317</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+β) Like the Pelagians in their teaching on original
+sin,<a id="noteref_318" name="noteref_318" href="#note_318"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">318</span></span></a> the Semipelagians in their teaching on grace relied
+mainly on the authority of St. John Chrysostom,
+from whose writings they loved to quote such perplexing
+passages as this: <span class="tei tei-q">“We must first select the good,
+<span class="tei tei-pb" id="page103">[pg 103]</span><a name="Pg103" id="Pg103" class="tei tei-anchor"></a>
+and then God adds what is of His; He does not forestall
+our will because He does not wish to destroy our liberty.
+But once we have made our choice, He gives us
+much help. For while it rests with us to choose and to
+will antecedently, it lies with him to perfect and bring to
+an issue.”</span><a id="noteref_319" name="noteref_319" href="#note_319"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">319</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+To understand St. Chrysostom's attitude, and that
+of the Oriental Fathers generally, we must remember
+that the Eastern Church considered it one of its chief
+duties to safeguard the dogma of free-will against the
+Manichaeans, who regarded man as an abject slave
+of Fate. In such an environment it was of supreme
+importance to champion the freedom of the will<a id="noteref_320" name="noteref_320" href="#note_320"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">320</span></span></a> and
+to insist on the maxim: <span class="tei tei-q">“Help yourself and God will
+help you.”</span> If the necessity of prevenient grace was
+not sufficiently emphasized, the circumstances of the time
+explain, and to some extent excuse, the mistake. St. Augustine
+himself remarks in his treatise on the Predestination
+of the Saints: <span class="tei tei-q">“What need is there for us to look
+into the writings of those who, before this heresy sprang
+up, had no necessity of dwelling on a question so difficult
+of solution as this, which beyond a doubt they would do
+if they were compelled to answer such [errors as these]?
+Whence it came about that they touched upon what they
+thought of God's grace briefly and cursorily in some passages
+of their writings.”</span><a id="noteref_321" name="noteref_321" href="#note_321"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">321</span></span></a> Palmieri remarks<a id="noteref_322" name="noteref_322" href="#note_322"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">322</span></span></a> that it
+would be easy to cite a number of similar passages from
+the writings of the early Latin Fathers before Pelagius,
+<span class="tei tei-pb" id="page104">[pg 104]</span><a name="Pg104" id="Pg104" class="tei tei-anchor"></a>
+who certainly cannot be suspected of Semipelagian leanings.<a id="noteref_323" name="noteref_323" href="#note_323"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">323</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The orthodoxy of St. Chrysostom can be positively
+established by a twofold argument. (1) Pope Celestine
+the First recommended him as a reliable defender of the Catholic faith against
+Nestorianism and Pelagianism.<a id="noteref_324" name="noteref_324" href="#note_324"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">324</span></span></a>
+(2) Chrysostom rejected Semipelagianism as it
+were in advance when he taught: <span class="tei tei-q">“Not even faith is
+of ourselves; for if He [God] had not come, if He had not called,
+how should we have been able to believe?”</span><a id="noteref_325" name="noteref_325" href="#note_325"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">325</span></span></a>
+and again when he says in his explanation of the Pauline
+phrase ἀρχηγὸς τῆς πίστεως:<a id="noteref_326" name="noteref_326" href="#note_326"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">326</span></span></a> <span class="tei tei-q">“He Himself hath
+implanted the faith in us, He Himself hath given the
+beginning.”</span><a id="noteref_327" name="noteref_327" href="#note_327"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">327</span></span></a> These utterances are diametrically opposed
+to the heretical teaching of the Semipelagians.<a id="noteref_328" name="noteref_328" href="#note_328"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">328</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+c) The theological argument for our thesis is
+effectively formulated by Oswald<a id="noteref_329" name="noteref_329" href="#note_329"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">329</span></span></a> as follows:
+<span class="tei tei-q">“It is faith which first leads man from the sphere
+of nature into a higher domain,—faith is the beginning
+of salutary action. That this beginning
+must come wholly from God, and that it cannot
+come from man, goes without saying. By beginning
+we mean the very first beginning.
+Whether we call this first beginning itself faith,
+or speak, as the Semipelagians did, of certain preambles
+<span class="tei tei-pb" id="page105">[pg 105]</span><a name="Pg105" id="Pg105" class="tei tei-anchor"></a>
+of faith,—aspirations, impulses, desires
+leading to faith (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">praeambula fidei: conatus, desideria,
+credulitatis affectus</span></span>), makes no difference.
+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 man, there it is grace which
+precedes,—<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia
+praeveniens</span></span>, as it has come to be
+known by a famous term.”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Indeed, if man were able by his own power to merit
+for himself the first beginnings of grace, then faith itself,
+and justification which is based on faith, and the
+beatific vision, would not be strictly graces.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+As for the precise moment when prevenient grace begins
+its work in the soul, the common opinion is that
+the very first judgment which a man forms as to the
+credibility of divine revelation
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">iudicium credibilitatis</span></span>) is determined
+by the immediate grace of the intellect,<a id="noteref_330" name="noteref_330" href="#note_330"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">330</span></span></a>
+and that the subsequent <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">affectus
+credulitatis</span></span> springs from
+the strengthening grace of the will. St. Augustine,
+commenting on 2 Cor. III, 5, demonstrates this as follows:
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-q">“Let them give attention to this, and well weigh
+these words, who think that the beginning of faith is
+of ourselves, and the increase of faith is of God. For
+who cannot see that thinking is prior to believing? For
+no one believes anything unless he has first thought that
+it is to be believed.... Therefore, in what pertains to
+religion and piety [of which the Apostle was speaking],
+if we are not capable of thinking anything as of ourselves,
+but our sufficiency is of God, we are certainly not
+<span class="tei tei-pb" id="page106">[pg 106]</span><a name="Pg106" id="Pg106" class="tei tei-anchor"></a>
+capable of believing anything as of ourselves, since we
+cannot do this without thinking, but our sufficiency, by
+which we begin to believe, is of God.”</span><a id="noteref_331" name="noteref_331" href="#note_331"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">331</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-weight: 700">Thesis II: The sinner, even after he has received
+the faith, stands in absolute need of prevenient and co-operating
+grace for every single salutary act required
+in the process of justification.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This proposition also embodies an article of
+faith.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Proof. The Semipelagians ascribed the dispositions
+necessary for justification to the natural
+efforts of the will, thereby denying the necessity
+of prevenient grace. This teaching was condemned
+as heretical by the Second Council of Orange
+(A. D. 529),<a id="noteref_332" name="noteref_332" href="#note_332"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">332</span></span></a> and again by the Council of
+Trent, which defined: <span class="tei tei-q">“If any one saith that
+without the prevenient inspiration of the Holy
+Ghost, and without His help, man can believe,
+hope, love, or be penitent as he ought, so that the
+grace of justification may be bestowed upon him;
+let him be anathema.”</span><a id="noteref_333" name="noteref_333" href="#note_333"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">333</span></span></a>
+</p>
+
+<span class="tei tei-pb" id="page107">[pg 107]</span><a name="Pg107" id="Pg107" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) The Scriptural texts which we have quoted
+against Pelagianism<a id="noteref_334" name="noteref_334" href="#note_334"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">334</span></span></a> also apply to the Semipelagian
+heresy.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Our Lord's dictum: <span class="tei tei-q">“Without me you can do nothing,”</span><a id="noteref_335" name="noteref_335" href="#note_335"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">335</span></span></a>
+proves the necessity of prevenient and co-operating
+grace, not only at the beginning of every salutary
+act, but also for its continuation and completion.
+St. Augustine clearly perceived this. <span class="tei tei-q">“That he might
+furnish a reply to the future Pelagius,”</span> he observes,
+<span class="tei tei-q">“our Lord does not say: Without me you can with difficulty
+do anything; but He says: Without me you can
+do <em class="tei tei-emph"><span style="font-style: italic">nothing</span></em>.... He does not say: Without me you can
+<em class="tei tei-emph"><span style="font-style: italic">perfect</span></em> nothing, but <em class="tei tei-emph"><span style="font-style: italic">do</span></em> nothing. For if He had said
+<em class="tei tei-emph"><span style="font-style: italic">perfect</span></em>, they might say that God's aid is necessary, not
+for beginning good, which is of ourselves, but for perfecting
+it.... For when the Lord says, Without me
+you can do nothing, in this one word He comprehends
+both the beginning and the end.”</span><a id="noteref_336" name="noteref_336" href="#note_336"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">336</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+St. Paul expressly ascribes the salvation of man to
+grace when he says: <span class="tei tei-q">“... with fear and trembling
+work out your salvation; for it is God who worketh in
+you, both to will and to accomplish.”</span><a id="noteref_337" name="noteref_337" href="#note_337"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">337</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The Tridentine Council, as we have seen, designates
+the four salutary acts of faith, hope, love, and penitence
+as a preparation for justification. Now St. Paul teaches:
+<span class="tei tei-pb" id="page108">[pg 108]</span><a name="Pg108" id="Pg108" class="tei tei-anchor"></a>
+<span class="tei tei-q">“The God of hope fill you with all joy and peace in believing,
+that you may abound in hope and in the power
+of the Holy Ghost;”</span><a id="noteref_338" name="noteref_338" href="#note_338"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">338</span></span></a> and St. John: <span class="tei tei-q">“Charity is of
+God.”</span><a id="noteref_339" name="noteref_339" href="#note_339"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">339</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) The argument from Tradition is chiefly
+based on St. Augustine, who in his two treatises
+against the Semipelagians, and likewise in his
+earlier writings, inculcates the necessity of grace
+for all stages on the way to salvation.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Thus he writes in his <span class="tei tei-hi"><span style="font-style: italic">Enchiridion</span></span>: <span class="tei tei-q">“Surely, if no
+Christian will dare to say this: It is not of God that
+showeth mercy, but of man that willeth, lest he should
+openly contradict the Apostle, it follows that the true
+interpretation of the saying (Rom. IX, 16): <span class="tei tei-q">‘It is not
+of him that willeth, nor of him that runneth, but of
+God that showeth mercy,’</span> is that the whole work belongs
+to God, who both prepares the good will that is to
+be helped, and assists it when it is prepared. For the good
+will of man precedes many of God's gifts, but not all; and
+it must itself be included among those which it does not
+precede. We read in Holy Scripture, both <span class="tei tei-q">‘God's mercy
+shall prevent me’</span> (Ps. LVIII, 11), and <span class="tei tei-q">‘Thy mercy will
+follow me’</span> (Ps. XXII, 6). It precedes the unwilling to
+make him willing; it follows the willing to render his will
+effectual. Why are we taught to pray for our enemies,
+who are plainly unwilling to lead a holy life, unless it
+be that God may work willingness in them? And why
+<span class="tei tei-pb" id="page109">[pg 109]</span><a name="Pg109" id="Pg109" class="tei tei-anchor"></a>
+are we admonished to ask that we may receive, unless
+it be that He who has created in us the wish, may Himself
+satisfy the same? We pray, then, for our enemies,
+that the mercy of God may precede them, as it has
+preceded us; we pray for ourselves, that His mercy may
+follow us.”</span><a id="noteref_340" name="noteref_340" href="#note_340"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">340</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+That grace accompanies us uninterruptedly on the
+way to Heaven is also the teaching of St. Jerome: <span class="tei tei-q">“To
+will and to run is my own act; but without the constant
+aid of God, even my own act will not be mine; for
+the Apostle says (Phil. II, 13): <span class="tei tei-q">‘It is God who worketh
+in you, both to will and to accomplish.’</span>... It is
+not sufficient for me that He gave it once, unless He
+gives it always.”</span><a id="noteref_341" name="noteref_341" href="#note_341"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">341</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+St. Ephraem Syrus prays in the name of the Oriental
+Church: <span class="tei tei-q">“I possess nothing, and if I possess anything,
+Thou [O God] hast given it to me.... I ask only for
+<span class="tei tei-pb" id="page110">[pg 110]</span><a name="Pg110" id="Pg110" class="tei tei-anchor"></a>
+grace and acknowledge that I shall be saved through
+Thee.”</span><a id="noteref_342" name="noteref_342" href="#note_342"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">342</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The Second Council of Orange summarizes the teaching
+of Tradition on the subject under consideration.<a id="noteref_343" name="noteref_343" href="#note_343"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">343</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+c) The theological argument for our thesis is
+based on the character of the adoptive sonship resulting
+from the process of justification.<a id="noteref_344" name="noteref_344" href="#note_344"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">344</span></span></a> This
+sonship (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">filiatio adoptiva</span></span>)
+is essentially supernatural,
+and hence can be attained only by strictly
+supernatural acts, which unaided nature is
+both morally and physically incapable of performing.<a id="noteref_345" name="noteref_345" href="#note_345"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">345</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-weight: 700">Thesis III: Even in the state of sanctifying grace
+man is not able to perform salutary acts, unless aided
+by actual graces.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This is likewise <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">de fide</span></span>.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Proof. The faculties of the just man are permanently
+kept in the supernatural sphere by sanctifying
+grace and by the habits of faith, hope, and
+charity. Hence the just man in the performance
+of salutary acts does not require the same measure
+of prevenient grace as the unregenerate sinner,
+<span class="tei tei-pb" id="page111">[pg 111]</span><a name="Pg111" id="Pg111" class="tei tei-anchor"></a>
+who lacks all, or at least some, of the habits mentioned.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The question here at issue, therefore, can only be:
+Is actual grace (as <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia
+excitans s. vocans</span></span>, not <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">elevans</span></span>)
+absolutely necessary to enable a man in the state of
+sanctifying grace to perform salutary acts? The answer
+is—Yes, and this teaching is so firmly grounded on Sacred
+Scripture and Tradition, and so emphatically sanctioned
+by the Church, that we do not hesitate to follow Perrone
+in qualifying it as <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">de
+fide</span></span>.<a id="noteref_346" name="noteref_346" href="#note_346"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">346</span></span></a> The councils in
+their teaching on the necessity of grace, assert that necessity
+alike for the justified and the unjustified. That of
+Trent expressly declares: <span class="tei tei-q">“Whereas Jesus Christ Himself
+continually infuses His virtue into the justified,—as
+the head into the members, and the vine into the branches,—and
+this virtue always precedes and accompanies and
+follows their good works, which without it could not in
+any wise be pleasing and meritorious before God, we must
+believe that nothing further is wanting to the justified....”</span><a id="noteref_347" name="noteref_347" href="#note_347"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">347</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) Our thesis can be easily proved from Holy
+Scripture. We have already shown that the
+Bible and Tradition make no distinction between
+the different stages on the way to salvation, or
+between different salutary acts, but indiscriminately
+<span class="tei tei-pb" id="page112">[pg 112]</span><a name="Pg112" id="Pg112" class="tei tei-anchor"></a>
+postulate for all the illuminating grace of
+the intellect and the strengthening grace of
+the will. It follows that to perform salutary acts
+the justified no less than the unjustified
+need actual grace. Our Saviour's pithy saying:
+<span class="tei tei-q">“Without me you can do nothing,”</span><a id="noteref_348" name="noteref_348" href="#note_348"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">348</span></span></a> was not addressed
+to unbelievers or sinners, but to His Apostles,
+who were in the state of sanctifying grace.<a id="noteref_349" name="noteref_349" href="#note_349"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">349</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This interpretation is fully borne out by Tradition.
+St. Augustine, after laying it down as a general principle
+that <span class="tei tei-q">“We can of ourselves do nothing to effect good
+works of piety without God either working that we
+may will, or co-operating when we will,”</span><a id="noteref_350" name="noteref_350" href="#note_350"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">350</span></span></a> says of justified
+man in particular: <span class="tei tei-q">“The Heavenly Physician
+cures our maladies, not only that they may cease to exist,
+but in order that we may ever afterwards be able
+to walk aright,—a task to which we should be unequal,
+even after our healing, were it not for His continued
+help.... For just as the eye of the body, even
+when completely sound, is unable to see, unless aided by
+the brightness of light, so also man, even when fully justified,
+is unable to lead a holy life, unless he be divinely assisted
+by the eternal light of righteousness.”</span><a id="noteref_351" name="noteref_351" href="#note_351"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">351</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This agrees with the practice of the Church in exhorting
+<span class="tei tei-pb" id="page113">[pg 113]</span><a name="Pg113" id="Pg113" class="tei tei-anchor"></a>
+all men without exception, saints as well as
+sinners, to pray: <span class="tei tei-q">“Precede, we beseech Thee, O Lord,
+our actions by Thy holy inspiration, and carry them on
+by Thy gracious assistance, that every prayer and work
+of ours may begin always from Thee, and through Thee
+be happily ended.”</span><a id="noteref_352" name="noteref_352" href="#note_352"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">352</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) Some theologians have been led by certain
+speculative difficulties to deny the necessity of actual
+grace in the state of justification.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Man in the state of justification, they argue, is endowed
+with sanctifying grace, the supernatural habits
+of faith, hope, and charity, and the infused moral virtues,
+and consequently possesses all those qualifications
+which are necessary to enable him to perform salutary
+acts with the supernatural concurrence of God. Why
+should the will, thus supernaturally equipped, require
+the aid of additional actual graces to enable it to perform
+strictly supernatural, and therefore salutary, actions?<a id="noteref_353" name="noteref_353" href="#note_353"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">353</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+We reply: 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
+it. Besides, the objection we have briefly summarized
+disregards some very essential considerations, <span class="tei tei-hi"><span style="font-style: italic">e.g.</span></span> that
+there remains in man, even after justification, concupiscence,
+which is accompanied by a certain weakness
+<span class="tei tei-pb" id="page114">[pg 114]</span><a name="Pg114" id="Pg114" class="tei tei-anchor"></a>
+that requires at least the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia sanans
+sive medicinalis</span></span> to heal it.<a id="noteref_354" name="noteref_354" href="#note_354"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">354</span></span></a> Furthermore,
+a quiescent <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">habitus</span></span> cannot
+set itself in motion, but must be determined from without;
+that is to say, in our case, it must be moved by
+the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia excitans</span></span>
+to elicit supernatural thoughts and
+to will supernatural acts. Just as a seed cannot sprout
+without the aid of appropriate stimuli, so sanctifying
+grace is incapable of bearing fruit unless stimulated by
+the sunshine and moisture of actual graces. Man may
+perform purely natural acts even though he be in the
+supernatural state of grace; hence if any particular act
+of his is to be truly supernatural and conducive to eternal
+salvation, God must lend His special aid.<a id="noteref_355" name="noteref_355" href="#note_355"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">355</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-weight: 700">Thesis IV: Except by a special privilege of divine
+grace, man, even though he be in the state of sanctifying
+grace, is unable to avoid venial sin throughout life.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This is likewise <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">de fide</span></span>.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Proof. The Pelagians held that man is able to avoid sin, nay to attain to absolute
+impeccability,<a id="noteref_356" name="noteref_356" href="#note_356"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">356</span></span></a>
+without supernatural assistance. Against
+this error the Second Council of Mileve (A. D.
+416) defined: <span class="tei tei-q">“It likewise hath pleased [the
+holy Synod] that whoever holds that the words
+of the Our Father: <span class="tei tei-q">‘Forgive us our trespasses,’</span>
+when pronounced by saintly men, are
+pronounced in token of humility, but not truthfully,
+should be anathema.”</span><a id="noteref_357" name="noteref_357" href="#note_357"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">357</span></span></a> Still more to the
+<span class="tei tei-pb" id="page115">[pg 115]</span><a name="Pg115" id="Pg115" class="tei tei-anchor"></a>
+point is the following declaration of the Council of
+Trent: <span class="tei tei-q">“If any one saith that a man once
+justified ... is able, during his whole life, to
+avoid all sins, even those that are venial, except
+by a special grace from God, as the Church holds
+in regard of the Blessed Virgin; let him be
+anathema.”</span><a id="noteref_358" name="noteref_358" href="#note_358"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">358</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+To obtain a better understanding of this Tridentine
+definition it will be well to ponder the following considerations:
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The Council declares that it is impossible for man,
+even in the state of sanctifying grace, to avoid all sins
+during his whole life, except by virtue of a special privilege
+such as that enjoyed by the Blessed Virgin Mary.<a id="noteref_359" name="noteref_359" href="#note_359"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">359</span></span></a>
+A venial sin is one which, because of the unimportance
+of the precept involved, or in consequence of incomplete
+consent, does not destroy the state of grace. Such
+a sin may be either deliberate or semi-deliberate. A
+semi-deliberate venial sin is one committed in haste
+or surprise. It is chiefly sins of this kind that the
+Tridentine Council had in view. 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 time. The phrase
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">in tota vita</span></span>”</span>
+indicates a period of some length, though its limits are
+rather difficult to determine. Were a man to die immediately
+after justification, the Tridentine canon would
+<span class="tei tei-pb" id="page116">[pg 116]</span><a name="Pg116" id="Pg116" class="tei tei-anchor"></a>
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">per accidens</span></span>
+not apply to him. As the Council says in
+another place that <span class="tei tei-q">“men, how holy and just soever, at
+times fall into at least light and daily sins, which are also
+called venial,”</span><a id="noteref_360" name="noteref_360" href="#note_360"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">360</span></span></a> it is safe practically to limit the period
+of possible freedom from venial sin to one day. Theoretically,
+of course, it may be extended much farther.
+The phrase <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">omnia
+peccata</span></span>”</span> must be interpreted collectively,
+not distributively, for a sin that could not be avoided
+would cease to be a sin. For the same reason the term
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">non posse</span></span>”</span>
+must be understood of (moral, not physical)
+disability; in other words, the difficulty of avoiding sin
+with the aid of ordinary graces for any considerable
+length of time, is insuperable even for the just. This
+moral impossibility of avoiding sin can be removed only
+by a special privilege, such as that enjoyed by the
+Blessed Virgin Mary. It may incidentally be asked
+whether this privilege was also granted to other saints,
+notably St. Joseph and St. John the Baptist. 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 privilege, which must in
+each case be proved. 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 (416) and Carthage (418), which
+declare that no such life has ever been led by mortal man
+without that assistance.<a id="noteref_361" name="noteref_361" href="#note_361"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">361</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) The Scriptural argument for our thesis was
+fully developed by the councils just mentioned.
+<span class="tei tei-pb" id="page117">[pg 117]</span><a name="Pg117" id="Pg117" class="tei tei-anchor"></a>
+The careful student will note, however, that those
+texts only are strictly conclusive which positively
+and exclusively refer to venial sins. Thus when
+St. James says: <span class="tei tei-q">“In many things we all offend,”</span><a id="noteref_362" name="noteref_362" href="#note_362"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">362</span></span></a>
+he cannot mean that all Christians now
+and then necessarily commit mortal sin. For St.
+John expressly declares that <span class="tei tei-q">“Whosoever abideth
+in him [Christ], sinneth not.”</span><a id="noteref_363" name="noteref_363" href="#note_363"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">363</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It follows that not even the just can wholly
+avoid venial sin. Hence the most devout and
+pious Christian may truthfully repeat the petition
+of the Lord's Prayer which says: <span class="tei tei-q">“Forgive us
+our trespasses,<a id="noteref_364" name="noteref_364" href="#note_364"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">364</span></span></a> as we forgive those who trespass
+against us.”</span><a id="noteref_365" name="noteref_365" href="#note_365"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">365</span></span></a>
+Profoundly conscious of the sinfulness
+of the entire human race, the author of
+the Book of Proverbs exclaims: <span class="tei tei-q">“Who can say,
+My heart is clean, I am pure from sin?”</span><a id="noteref_366" name="noteref_366" href="#note_366"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">366</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Other Scripture texts commonly cited in confirmation
+of our thesis lack cogency, because they either deal
+exclusively with mortal sin or do not refer to sin
+at all. Thus Prov. XXIV, 16: <span class="tei tei-q">“A just man shall fall
+seven times and shall rise again,”</span> is meant of temporal
+adversities.<a id="noteref_367" name="noteref_367" href="#note_367"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">367</span></span></a> Eccles. VII, 21: <span class="tei tei-q">“There is no just man
+<span class="tei tei-pb" id="page118">[pg 118]</span><a name="Pg118" id="Pg118" class="tei tei-anchor"></a>
+upon earth, that doth good and sinneth not,”</span><a id="noteref_368" name="noteref_368" href="#note_368"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">368</span></span></a> can
+scarcely be understood of venial sin, because the sacred
+writer continues: <span class="tei tei-q">“For thy conscience knoweth that thou also
+hast often spoken evil of others.”</span><a id="noteref_369" name="noteref_369" href="#note_369"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">369</span></span></a> 1 John
+I, 8: <span class="tei tei-q">“If we say that we have no sin, we deceive ourselves,
+and the truth is not in us,”</span><a id="noteref_370" name="noteref_370" href="#note_370"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">370</span></span></a> would be a splendid
+argument for our thesis, could it be shown that
+the Apostle had in mind only the venial sins committed
+in the state of justification. This is, however,
+unlikely, as the term <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">peccatum</span></span>
+throughout St. John's
+first Epistle<a id="noteref_371" name="noteref_371" href="#note_371"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">371</span></span></a> is obviously employed in the sense of
+mortal sin.<a id="noteref_372" name="noteref_372" href="#note_372"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">372</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) Tradition is again most effectively voiced
+by St. Augustine, who writes: <span class="tei tei-q">“There are three
+points, as you know, which the Catholic Church
+<span class="tei tei-pb" id="page119">[pg 119]</span><a name="Pg119" id="Pg119" class="tei tei-anchor"></a>
+chiefly maintains against them [the Pelagians].
+One is, that the grace of God is not given according
+to our merits.... The second, that no one
+lives in this corruptible body in righteousness of
+any degree without sins of any kind. The third,
+that man is born obnoxious to the first man's
+sin....”</span><a id="noteref_373" name="noteref_373" href="#note_373"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">373</span></span></a> To Pelagius' objection: <span class="tei tei-q">“If all
+men sin, then the just must die in their sins,”</span> the
+holy Doctor replies: <span class="tei tei-q">“With all his acuteness he
+[Pelagius] overlooks the circumstance that even
+righteous persons pray with good reason: <span class="tei tei-q">‘Forgive
+us our debts, as we forgive our debtors.’</span>...
+Even if we cannot live without sin, we may yet
+die without sin, whilst the sin committed in ignorance or infirmity
+is blotted out in merciful forgiveness.”</span><a id="noteref_374" name="noteref_374" href="#note_374"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">374</span></span></a>
+In another chapter of the same
+treatise he says: <span class="tei tei-q">“If ... we could assemble all
+the afore-mentioned holy men and women, and
+ask them whether they lived without sin, ...
+would they not all exclaim with one voice: <span class="tei tei-q">‘If
+we say we have no sin, we deceive ourselves, and
+the truth is not in us’</span>?”</span><a id="noteref_375" name="noteref_375" href="#note_375"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">375</span></span></a>
+</p>
+
+<span class="tei tei-pb" id="page120">[pg 120]</span><a name="Pg120" id="Pg120" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+c) We come to the theological argument. The
+moral impossibility of avoiding venial sin for any
+considerable length of time results partly from
+the infirmity of human nature
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">infirmitas naturae</span></span>),
+partly from God's pre-established plan of
+salvation (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">ordo divinae providentiae</span></span>).
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+α) The infirmity of human nature flows from four
+separate and distinct sources: (1) concupiscence (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">fomes
+peccati</span></span>); (2) imperfection of the ethical judgment
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">imperfectio iudicii</span></span>);
+(3) inconstancy of the will (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">inconstantia
+voluntatis</span></span>); and (4) the weariness caused by continued
+resistance to temptation. In view of these agencies
+and their combined attack upon the will, theologians speak
+of a <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">necessitas antecedens
+peccandi</span></span>;—not as if the
+will were predestined to succumb to any one temptation
+in particular, but in the sense that it is morally
+unable to resist the whole series
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">suppositione disiunctâ</span></span>).
+The will simply grows weaker and weaker,
+and in course of time fails to resist sin with sufficient
+energy.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Let us exemplify. The proofsheets of a book are
+scrutinized by several trained readers, yet in spite of
+the greatest care and many ingenious devices for the
+elimination of error, a perfect book, <span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span> one entirely
+free from mistakes, is a practical impossibility. How
+much harder must it be for man to avoid moral lapses
+throughout his whole life, considering that he cannot
+choose his own time for meeting temptations, but must
+<span class="tei tei-pb" id="page121">[pg 121]</span><a name="Pg121" id="Pg121" class="tei tei-anchor"></a>
+keep his mind and will under constant control and be
+prepared to resist the enemy at any moment.<a id="noteref_376" name="noteref_376" href="#note_376"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">376</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+St. Thomas Aquinas says: <span class="tei tei-q">“Man cannot avoid all
+venial sin, because his sensual appetite is depraved.
+True, reason is able to suppress the individual stirrings
+of this appetite. In fact, it is on this account that they
+are voluntary and partake of the nature of sin. But
+reason is not able to suppress them all [collectively],
+because, while it tries to resist one, there perhaps arises
+another, and, furthermore, reason is not always in a
+condition to exercise the vigilance necessary to avoid
+such impulses.”</span><a id="noteref_377" name="noteref_377" href="#note_377"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">377</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It follows that the
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">necessitas peccandi antecedens</span></span>
+does not destroy the liberty of the will or the moral
+imputability of those venial sins which a man actually
+commits; for it is merely a <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">necessitas
+indeterminata</span></span>,
+which refers not to certain particular instances, but
+to the one or other indeterminately. It follows further
+that God does not command the impossible when He
+insists that we should avoid venial sin, for He does not in
+each single case command something which is physically
+or morally impossible,<a id="noteref_378" name="noteref_378" href="#note_378"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">378</span></span></a> but merely demands a perfection
+which in itself is not entirely unattainable
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">hic et nunc</span></span>
+with the assistance of ordinary grace.<a id="noteref_379" name="noteref_379" href="#note_379"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">379</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+β) The second theological reason for the impossibility
+of avoiding venial sin for any considerable time is based
+<span class="tei tei-pb" id="page122">[pg 122]</span><a name="Pg122" id="Pg122" class="tei tei-anchor"></a>
+on the eternal scheme of salvation decreed by Divine
+Providence. This scheme of salvation must not, of
+course, be conceived as a divine precept to commit venial
+sins. It is merely a wise toleration of sin and a just refusal,
+on the part of the Almighty, to restore the human
+race to that entirely unmerited state of freedom
+from concupiscence with which it was endowed in Paradise,
+and which alone could guarantee the moral possibility
+of unspotted innocence. 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 pride, which is the deadliest enemy
+of our salvation.<a id="noteref_380" name="noteref_380" href="#note_380"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">380</span></span></a> In making this wise decree God, of
+course, infallibly foresaw that no man (with the sole
+exception of those to whom He might grant a special
+privilege) would <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">de
+facto</span></span> be able to pass through life
+without committing venial sins. This infallible foreknowledge
+is based not alone on the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">scientia media</span></span>, but
+also on the infirmity of human nature.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Hence Suarez was entirely justified in rejecting the
+singular opinion of de Vega,<a id="noteref_381" name="noteref_381" href="#note_381"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">381</span></span></a> that the Tridentine definition
+does not exclude the possibility of exceptions.<a id="noteref_382" name="noteref_382" href="#note_382"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">382</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Nevertheless the faithful are wisely warned against
+both indifference and despondency. <span class="tei tei-q">“Let no one say
+that he is without sin, but let us not for this reason
+love sin. Let us detest sin, brethren. Though we are
+not without sins, let us hate them; especially let us
+<span class="tei tei-pb" id="page123">[pg 123]</span><a name="Pg123" id="Pg123" class="tei tei-anchor"></a>
+avoid grievous sins, and venial sins, too, as much as we
+can.”</span><a id="noteref_383" name="noteref_383" href="#note_383"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">383</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-weight: 700">Thesis V: No man can persevere in righteousness
+without special help from God.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This proposition is also <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">de fide</span></span>.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Proof. The Semipelagians asserted that man is
+able by his own power to persevere in righteousness
+to the end.<a id="noteref_384" name="noteref_384" href="#note_384"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">384</span></span></a> Against this teaching the
+Second Council of Orange defined: <span class="tei tei-q">“Even those
+who are reborn and holy must implore the help
+of God, in order that they may be enabled to
+attain the good end, or to persevere in the good
+work.”</span><a id="noteref_385" name="noteref_385" href="#note_385"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">385</span></span></a> This definition was repeated in substance
+by the Council of Trent: <span class="tei tei-q">“If any one
+saith that the justified either is able without the
+special help of God to persevere in the justice received,
+or that, with that help, he is not able; let
+him be anathema.”</span><a id="noteref_386" name="noteref_386" href="#note_386"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">386</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Perfect perseverance is the preservation of baptismal
+innocence, or, in a less strict sense, of the state of
+grace, until death. Imperfect perseverance is a temporary
+<span class="tei tei-pb" id="page124">[pg 124]</span><a name="Pg124" id="Pg124" class="tei tei-anchor"></a>
+continuance in grace, <span class="tei tei-hi"><span style="font-style: italic">e.g.</span></span> for a month or a year,
+until the next mortal sin. Imperfect perseverance, according
+to the Tridentine Council, requires no special
+divine assistance (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">speciale
+auxilium</span></span>).<a id="noteref_387" name="noteref_387" href="#note_387"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">387</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Final perseverance is either passive or active, according
+as the justified dies in the state of grace irrespective of his
+will (as baptized children and insane adults),<a id="noteref_388" name="noteref_388" href="#note_388"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">388</span></span></a> or actively
+coöperates with grace whenever the state of grace is imperilled
+by grievous temptation. The Council of Trent
+has especially this latter case in view when it speaks of
+the necessity of a <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">speciale
+auxilium</span></span>, because the special
+help extended by God presupposes coöperation with grace,
+and man cannot strictly speaking coöperate in a happy
+death. The Council purposely speaks of an
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">auxilium</span></span>, not
+a <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">privilegium</span></span>,
+because a privilege is by its very nature
+granted to but few, while the special help of grace extends
+to all the elect. This <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">auxilium</span></span>
+is designated as <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">speciale</span></span>,
+because final perseverance is not conferred with sanctifying
+grace, nor is it a result of the mere power of
+perseverance (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">posse
+perseverare</span></span>). The state of sanctifying
+grace simply confers a claim to ordinary graces,
+while the power of perseverance of itself by no means
+insures actual perseverance (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">actu
+perseverare</span></span>). The
+power of perseverance is assured by those merely sufficient
+graces which are constantly at the command of
+the righteous. Actual perseverance, on the other hand,
+implies a series of efficacious graces. God is under no
+obligation to bestow more than sufficient grace on any
+man; consequently, final perseverance is a special grace,
+or, more correctly, a continuous series of efficacious graces.
+<span class="tei tei-pb" id="page125">[pg 125]</span><a name="Pg125" id="Pg125" class="tei tei-anchor"></a>
+The Council of Trent is therefore justified in speaking
+of it as <span class="tei tei-q">“a great gift.”</span><a id="noteref_389" name="noteref_389" href="#note_389"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">389</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) Sacred Scripture represents final perseverance
+as the fruit of prayer and as a special gift
+not included in the bare notion of justification.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+α) Our Divine Saviour Himself says in His prayer
+for His disciples, John XVII, 11: <span class="tei tei-q">“Holy Father, keep
+them in thy name whom thou hast given me, that they
+may be one, as we also are.”</span><a id="noteref_390" name="noteref_390" href="#note_390"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">390</span></span></a> St. Paul teaches in his
+Epistle to the Colossians: <span class="tei tei-q">“Epaphras saluteth you ...
+who is always solicitous for you in prayers, that you
+may stand perfect and full in all the will of God.”</span><a id="noteref_391" name="noteref_391" href="#note_391"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">391</span></span></a>
+Hence the necessity of constantly watching and praying:
+<span class="tei tei-q">“Watch ye and pray that ye enter not into temptation.”</span><a id="noteref_392" name="noteref_392" href="#note_392"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">392</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+β) That perseverance is not included in the bare notion
+of justification appears from such passages as these:
+Phil. I, 6: <span class="tei tei-q">“Being confident of this very thing, that he
+who hath begun a good work in you, will perfect it unto
+the day of Christ Jesus.”</span><a id="noteref_393" name="noteref_393" href="#note_393"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">393</span></span></a> 1 Pet. I, 5: <span class="tei tei-q">“Who, by the
+power of God, are kept by faith unto salvation, ready to
+be revealed in the last time.”</span><a id="noteref_394" name="noteref_394" href="#note_394"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">394</span></span></a>
+</p>
+
+<span class="tei tei-pb" id="page126">[pg 126]</span><a name="Pg126" id="Pg126" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) The threads of Tradition run together in
+the hands of St. Augustine, who has written a
+special treatise On the Gift of Perseverance.<a id="noteref_395" name="noteref_395" href="#note_395"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">395</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+His main argument is based on the necessity of prayer.
+<span class="tei tei-q">“Why,”</span> he asks, <span class="tei tei-q">“is that perseverance asked for from
+God, if it is not given by God? Is it a mocking petition
+inasmuch as that is asked of Him which it is known
+He does not give, but, although He gives it not, is in
+man's power?... Or is not that perseverance, perchance,
+asked for from Him? He who says this, is not to
+be rebuked by my arguments, but must be overwhelmed
+with the prayers of the saints. Is there indeed one among
+them who do not ask for themselves from God that they
+may persevere in Him, when in that very prayer which is
+called the Lord's—because the Lord taught it—whenever
+it is prayed by the saints, scarcely anything else is understood
+to be prayed for but perseverance?”</span><a id="noteref_396" name="noteref_396" href="#note_396"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">396</span></span></a> He then
+proceeds to show, in accordance with St. Cyprian's little
+treatise On the Lord's Prayer, that the seven petitions
+of the <span class="tei tei-q">“Our Father”</span> are all prayers for perseverance,
+and concludes as follows: <span class="tei tei-q">“Truly in this matter let
+not the Church look for laborious disputations, but consider
+her own daily prayers. She prays that the unbelieving
+<span class="tei tei-pb" id="page127">[pg 127]</span><a name="Pg127" id="Pg127" class="tei tei-anchor"></a>
+may believe; therefore God converts to the faith.
+She prays that believers may persevere; therefore God
+gives perseverance to the end.”</span><a id="noteref_397" name="noteref_397" href="#note_397"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">397</span></span></a> And again: <span class="tei tei-q">“For
+who is there that would groan with a sincere desire to
+receive what he prays for from the Lord, if he thought
+that he received it from himself and not from the
+Lord?”</span><a id="noteref_398" name="noteref_398" href="#note_398"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">398</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+c) From this teaching flows a corollary of
+great practical importance, to wit: The grace of
+final perseverance cannot be merited by good
+works, but it can be obtained by pious and unremitting
+prayer.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-q">“This gift of God,”</span> says St. Augustine, speaking of
+final perseverance, <span class="tei tei-q">“may be obtained suppliantly [by
+prayer], but when it has been given, it cannot be lost
+contumaciously.”</span><a id="noteref_399" name="noteref_399" href="#note_399"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">399</span></span></a>
+And again: <span class="tei tei-q">“Since it is manifest that
+God has prepared some things to be given even to those
+who do not pray for them, such as the beginning of faith,
+and other things not to be given except to those who pray
+for them, such as perseverance unto the end, certainly he
+who thinks that he has this latter from himself, does not
+pray to obtain it.”</span><a id="noteref_400" name="noteref_400" href="#note_400"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">400</span></span></a>
+</p>
+
+<span class="tei tei-pb" id="page128">[pg 128]</span><a name="Pg128" id="Pg128" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Between merit (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">meritum</span></span>)
+and prayer (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">oratio, preces</span></span>)
+there is this great difference, that merit appeals to God's
+justice, prayer to His mercy. If man were able to merit
+final perseverance by good works (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">meritum
+de condigno</span></span>),
+God would be in justice bound to give him this
+precious grace. But this is plainly incompatible with the
+Catholic conception of final perseverance.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It may be asked: Is God determined by the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">meritum
+de congruo</span></span> inherent in all good works to grant the gift
+of final perseverance as a reward to the righteous?
+Theologians are at variance on this point. Ripalda<a id="noteref_401" name="noteref_401" href="#note_401"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">401</span></span></a>
+thinks that this is the case at least with the more conspicuous
+good works performed in the state of grace.
+Suarez modifies this improbable contention somewhat by
+saying that prayer alone can infallibly guarantee final
+perseverance.<a id="noteref_402" name="noteref_402" href="#note_402"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">402</span></span></a> Our prayers are infallibly heard if we
+address the Father through Jesus Christ, because Christ
+has promised: <span class="tei tei-q">“If you ask the Father anything in my
+name, he will give it you.”</span><a id="noteref_403" name="noteref_403" href="#note_403"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">403</span></span></a> To insure its being infallibly
+heard, prayer for perseverance must be made in the
+state of grace and unremittingly. True, Christ did not
+make sanctifying grace a necessary condition of efficacious
+prayer. But, as Suarez points out, prayer cannot
+be infallibly efficacious unless it proceeds from one who
+is in the state of grace, because the moral conditions that
+render it efficacious are found only in that state.<a id="noteref_404" name="noteref_404" href="#note_404"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">404</span></span></a> As to
+<span class="tei tei-pb" id="page129">[pg 129]</span><a name="Pg129" id="Pg129" class="tei tei-anchor"></a>
+the second point, if we say that prayer for perseverance
+must be unremitting, we mean, in the words of the same
+eminent theologian, that it must continue throughout life
+and must be made with becoming trustfulness and zeal,
+especially when there is a duty to be fulfilled or a temptation
+to be overcome.<a id="noteref_405" name="noteref_405" href="#note_405"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">405</span></span></a>
+</p>
+
+<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em">
+<p class="tei tei-p" style="margin-bottom: 0.90em">
+<span class="tei tei-hi"><span style="font-size: 90%; font-variant: small-caps">Readings</span></span><span style="font-size: 90%">:—Suarez, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De Gratia</span></span><span style="font-size: 90%">,
+1. I-II.—*Tricassin, O. Cap., </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De Necessaria ad Salutem
+Gratia</span></span><span style="font-size: 90%">.—Byonius, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De Gratiae Auxiliis</span></span><span style="font-size: 90%">,
+in Becanus, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Theologia Scholastica</span></span><span style="font-size: 90%">, Rouen, 1658.—Scheeben
+</span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Natur und Gnade</span></span><span style="font-size: 90%">, Mainz 1861.—</span><span class="tei tei-hi"><span style="font-size: 90%; font-variant: small-caps">Idem</span></span><span style="font-size: 90%">,
+</span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Dogmatik</span></span><span style="font-size: 90%">, Vol. III, § 292-298,
+Freiburg 1882.—*Palmieri, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De Gratia Divina Actuali</span></span><span style="font-size: 90%">,
+thes. 19-29, Gulpen 1885.—Oswald, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Lehre von der Heiligung</span></span><span style="font-size: 90%">,
+§ 9-11, 3rd ed., Paderborn 1885.—Tepe, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Institutiones
+Theologicae</span></span><span style="font-size: 90%">, Vol. III, pp. 8-51, Paris 1896.—*Heinrich-Gutberlet,
+</span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Dogmatische
+Theologie</span></span><span style="font-size: 90%">, Vol. VIII, § 396-416, Mainz 1897.—Chr. Pesch,
+</span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Praelectiones Dogmaticae</span></span><span style="font-size: 90%">, Vol. V, 3rd ed., pp. 32 sqq., Freiburg
+1908.—Schiffini, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De Gratia Divina</span></span><span style="font-size: 90%">, disp. 2, Freiburg 1901.
+</span></p>
+
+<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%">
+On St. Augustine and his teaching cfr. *J. Ernst, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Werke
+und Tugenden der Ungläubigen nach Augustinus</span></span><span style="font-size: 90%">, Freiburg 1871.—F.
+Wörter, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Die Geistesentwicklung des hl. Augustinus bis zu
+seiner Taufe</span></span><span style="font-size: 90%">, Paderborn 1898.—Wolfsgruber, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Augustinus</span></span><span style="font-size: 90%">,
+Paderborn 1898.—Boucat, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Theologia Patrum
+Dogmatico-Scholastico-Positiva</span></span><span style="font-size: 90%">,
+disp. 3, Paris 1718.—*Zaccaria, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Dissert. de Adiutorio sine quo
+non</span></span><span style="font-size: 90%">, in the </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Thesaurus Theol.</span></span><span style="font-size: 90%">, Vol. V, Venice 1762.—O.
+Rottmanner, O. S. B., </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Geistesfrüchte aus der Klosterzelle</span></span><span style="font-size: 90%">, München
+1908.—B. J. Otten, S. J., </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">A Manual of the History of Dogmas</span></span><span style="font-size: 90%">,
+Vol. I, St. Louis 1917, pp. 306 sqq., 374 sq.
+</span></p>
+
+<span class="tei tei-pb" id="page130">[pg 130]</span><a name="Pg130" id="Pg130" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%">
+On the heresy of Pelagianism cfr. *F. Wörter, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Der Pelagianismus
+nach seinem Ursprung und seiner Lehre</span></span><span style="font-size: 90%">, Freiburg 1874.—F.
+Klasen, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Die innere Entwicklung des Pelagianismus</span></span><span style="font-size: 90%">, Freiburg
+1882.—Schwane, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Dogmengeschichte</span></span><span style="font-size: 90%">, Vol. II, 2nd ed., § 60
+sqq., Freiburg 1895.—H. Zimmer, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Pelagius in Irland</span></span><span style="font-size: 90%">, Berlin
+1901.—Warfield, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Two Studies in the History of Doctrine</span></span><span style="font-size: 90%">, New
+York 1897.—Tixeront, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Histoire des Dogmes</span></span><span style="font-size: 90%">, Vol. II, 2nd ed.,
+Paris 1909 (English tr., St. Louis 1914).—Pohle in the </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Catholic
+Encyclopedia</span></span><span style="font-size: 90%">, Vol. XI, pp. 604-608.—B. J. Otten, S. J., </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">A
+Manual of the History of Dogmas</span></span><span style="font-size: 90%">, Vol. I, pp. 357 sqq.
+</span></p>
+
+<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%">
+On Semi-Pelagianism cfr. Suarez, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De Gratia</span></span><span style="font-size: 90%">, Prolegom., V, 5
+sqq.—Livinus Meyer, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De Pelag. et Semipelag.
+Erroribus.</span></span><span style="font-size: 90%">—Wiggers,
+</span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Geschichte des Semipelagianismus</span></span><span style="font-size: 90%">, Hamburg 1835.—A.
+Hoch, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Lehre des Johannes Cassianus von Natur und Gnade</span></span><span style="font-size: 90%">,
+Freiburg 1895.—*A. Koch, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Der hl. Faustus, Bischof von Riez</span></span><span style="font-size: 90%">,
+Stuttgart 1895.—Fr. Wörter, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Zur Dogmengeschichte des
+Semipelagianismus</span></span><span style="font-size: 90%">, Münster 1900.—Sublet, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Le
+Semipélagianisme</span></span><span style="font-size: 90%">, Namur 1897.—Tixeront, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Histoire des
+Dogmes</span></span><span style="font-size: 90%">, Vol. II, 2nd ed., Paris 1909 (English tr., St. Louis 1914).—Pohle in
+the </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Catholic Encyclopedia</span></span><span style="font-size: 90%">, Vol. XIII, pp. 703-706.—B. J.
+Otten, S. J., </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">A Manual
+of the History of Dogmas</span></span><span style="font-size: 90%">, Vol. I, pp. 379 sqq.
+</span></p>
+
+<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%">
+On Jansenism cfr. *Steph. Dechamps, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De Haeresi Ianseniana</span></span><span style="font-size: 90%">, Paris
+1645.—Ripalda, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De Ente Supernaturali</span></span><span style="font-size: 90%">, Vol. III: </span><span class="tei tei-q"><span style="font-size: 90%">“</span><span style="font-size: 90%">Contra
+Baium et Baianos,</span><span style="font-size: 90%">”</span></span><span style="font-size: 90%"> Cologne 1648.—Duchesne, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Histoire du
+Baianisme</span></span><span style="font-size: 90%">, Douai 1731.—*Linsenmann, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Michael Bajus und die
+Grundlegung des Jansenismus</span></span><span style="font-size: 90%">, Tübingen 1867.—A. Schill, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Die
+Konstitution Unigenitus, ihre Veranlassung und ihre Folgen</span></span><span style="font-size: 90%">,
+Freiburg 1876.—Ingold, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Rome et France: La Seconde Phase du
+Jansénisme</span></span><span style="font-size: 90%">, Paris 1901.—P. Minges, O. F. M., </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Die Gnadenlehre
+des Duns Scotus auf ihren angeblichen Pelagianismus und Semipelagianismus
+geprüft</span></span><span style="font-size: 90%">, Münster 1906.—Lafiteau, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Histoire de la
+Constitution Unigenitus</span></span><span style="font-size: 90%">, 2 vols., Liège 1738.—Van den Peereboom,
+</span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Cornelius Jansenius, Septième Évêque d'Ypres</span></span><span style="font-size: 90%">, Bruges 1882.—J.
+Forget in the </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Catholic Encyclopedia</span></span><span style="font-size: 90%">, Vol. VIII, pp.
+285-294.—B. J. Otten, S. J., </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">A Manual of the History of
+Dogmas</span></span><span style="font-size: 90%">, Vol. II, pp. 507 sqq.
+</span></p>
+</div>
+
+</div>
+
+</div>
+
+<span class="tei tei-pb" id="page131">[pg 131]</span><a name="Pg131" id="Pg131" class="tei tei-anchor"></a>
+
+<hr class="page" /><div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em">
+<a name="toc23" id="toc23"></a>
+<a name="pdf24" id="pdf24"></a>
+<a name="Part_I_Chapter_II_Section_2" id="Part_I_Chapter_II_Section_2" class="tei tei-anchor"></a>
+<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Section 2. The Gratuity Of Actual Grace</span></h3>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+All grace <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">ex vi termini</span></span> is a free
+gift.<a id="noteref_406" name="noteref_406" href="#note_406"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">406</span></span></a> This
+applies particularly to Christian grace, which is
+so absolutely gratuitous that its gratuity, together
+with its necessity, may be called the groundwork
+of the Catholic religion.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+1. <span class="tei tei-hi"><span style="font-variant: small-caps">State of the Question.</span></span>—To show what is
+meant by <span class="tei tei-q">“gratuity”</span> (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratuitas</span></span>)
+we must first
+explain the technical term <span class="tei tei-q">“merit.”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) <span class="tei tei-q">“Merit”</span> (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">meritum</span></span>=that which is earned)
+is that property of a good work which entitles the
+performer to receive a reward from him to whose
+advantage the work redounds.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+α) An analysis of this definition shows that (1) merit
+is found only in such works as are positively good;
+(2) merit and reward are correlative terms which postulate
+each other; (3) merit supposes two distinct persons,
+one who deserves and another who awards; (4) the
+relation between merit and reward is based on justice,
+not on benevolence or mercy. The last-mentioned determination
+is by far the most important of the four.<a id="noteref_407" name="noteref_407" href="#note_407"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">407</span></span></a>
+</p>
+
+<span class="tei tei-pb" id="page132">[pg 132]</span><a name="Pg132" id="Pg132" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+β) Ethics and theology clearly distinguish two
+kinds of merit: (1) condign merit,<a id="noteref_408" name="noteref_408" href="#note_408"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">408</span></span></a> which is merit
+in the strict sense (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">meritum adaequatum sive de
+condigno</span></span>), and (2) congruous merit (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">meritum
+inadaequatum sive de congruo</span></span>), so called because
+of the congruity, or fitness, that the claim should
+be recognized. Condign merit presupposes some
+proportion between the work done and the reward
+given in compensation for it (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">aequalitas s. condignitas
+dati et accepti</span></span>). It is measured by commutative
+justice and thus confers a real claim to
+a reward. For example, a conscientious workman
+has a strict claim to his wage. Owing to the
+lack of intrinsic proportion between service and
+reward, congruous merit can claim a remuneration
+only on grounds of fairness.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+A distinction between these two kinds of
+merit was already made by the Fathers, though
+not in the terms of present-day theology. It was
+known to the older Scholastics and emphasized
+anew by Luther's famous adversary Johann Eck.<a id="noteref_409" name="noteref_409" href="#note_409"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">409</span></span></a>
+</p>
+
+<span class="tei tei-pb" id="page133">[pg 133]</span><a name="Pg133" id="Pg133" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+No relation of strict justice is conceivable between
+the Creator and His creatures. On the
+part of God there can only be question of a gratuitous
+promise to reward certain good works,—which
+promise He is bound to keep because He is
+veracious and faithful.<a id="noteref_410" name="noteref_410" href="#note_410"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">410</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) Two other terms must also be clearly defined
+in order to arrive at a true conception of
+the gratuity of Christian grace. They are prayer
+for grace,<a id="noteref_411" name="noteref_411" href="#note_411"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">411</span></span></a> and a capacity or disposition to receive
+it.<a id="noteref_412" name="noteref_412" href="#note_412"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">412</span></span></a> To pray means to incite God's liberality or
+mercy by humble supplication.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+α) Despite the contrary teaching of Vasquez<a id="noteref_413" name="noteref_413" href="#note_413"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">413</span></span></a> and a
+few other theologians, congruous merit and prayer are
+really distinct because one can exist without the other.
+As the angels in Heaven are able to pray for us without
+earning a <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">meritum de
+congruo</span></span>, so conversely, all salutary
+works are meritorious even without prayer. Moreover,
+humble supplication does not involve any positive
+service entitled to a reward.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+There is another important and obvious distinction,
+<span class="tei tei-hi"><span style="font-style: italic">viz.</span></span>: between purely natural prayer
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">preces naturae</span></span>)
+and supernatural prayer inspired by grace
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">oratio supernaturalis</span></span>).
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+β) Capacity or disposition, especially when it
+<span class="tei tei-pb" id="page134">[pg 134]</span><a name="Pg134" id="Pg134" class="tei tei-anchor"></a>
+takes the form of preparation, may be either positive
+or negative. Positive capacity is defined as
+<span class="tei tei-q">“that real mode by which a subject, in itself indifferent,
+becomes apt to receive a new form.”</span>
+Such a capacity or disposition always entails a
+claim to its respective form.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Positive capacity or disposition differs from both
+prayer or quasi-merit (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">meritum
+de congruo</span></span>). Quasi-merit
+is entitled to a reward on the ground of fairness,
+whereas the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">capacitas
+s. dispositio positiva</span></span> is at most the
+fulfilment of an expectation based upon purely teleological
+considerations. Again, a reward can be bestowed
+upon some subject other than the one by whom the service
+was rendered, whereas the introduction of a new
+form necessarily supposes a subject disposed for or
+prepared to receive it. Thus only he who is hungry is
+disposed for the reception of food and entitled to have his
+craving satisfied.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Negative capacity consists in the absence or removal
+of obstacles that impede the reception of
+a new form, as when green wood is dried to
+become fit for burning.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+c) There arises the important question whether
+or not divine grace is an object of merit, and if
+so, to what extent it can be merited by prayer and
+preparation.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It is of faith that the just man, by the performance of
+supernaturally good deeds, can merit
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">de condigno</span></span> an increase
+in the state of grace and eternal glory, and that
+<span class="tei tei-pb" id="page135">[pg 135]</span><a name="Pg135" id="Pg135" class="tei tei-anchor"></a>
+the sinner is able to earn justification
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">de congruo</span></span>. On
+the other hand, it is also an article of faith that divine
+grace is strictly gratuitous.<a id="noteref_414" name="noteref_414" href="#note_414"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">414</span></span></a> The two dogmas seem
+incompatible, but they are not, 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 nature.<a id="noteref_415" name="noteref_415" href="#note_415"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">415</span></span></a>
+When we speak of the absolute gratuity of grace, therefore,
+we mean the very first or initial grace (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia prima
+vocans</span></span>), by which the work of salvation is begun. Of
+this initial grace the Church explicitly teaches that it is
+absolutely incapable of being merited; whence it follows
+that all subsequent graces, up to and including
+justification, are also gratuitous,<a id="noteref_416" name="noteref_416" href="#note_416"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">416</span></span></a> <span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span> unmerited by nature
+in strict justice, in so far as they are based on the
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia prima</span></span>.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+2. <span class="tei tei-hi"><span style="font-variant: small-caps">The Gratuity of Grace Proved From
+Revelation</span></span>.—Keeping the above explanation
+well in mind we now proceed to demonstrate the
+gratuity of divine grace in five systematic
+theses.
+</p>
+
+<span class="tei tei-pb" id="page136">[pg 136]</span><a name="Pg136" id="Pg136" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<a name="Part_I_Chapter_II_Section_2_Thesis_I" id="Part_I_Chapter_II_Section_2_Thesis_I" class="tei tei-anchor"></a>
+<span class="tei tei-hi"><span style="font-weight: 700">Thesis I: Mere nature cannot, in strict justice (de
+condigno), merit initial grace (gratia prima), nor, consequently,
+any of the series of subsequent graces in the
+order of justification.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This proposition embodies an article of faith.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Proof. It was one of the fundamental errors
+of Pelagius that grace can be merited by purely
+natural acts.<a id="noteref_417" name="noteref_417" href="#note_417"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">417</span></span></a> When, at the instance of the bishops
+assembled at Diospolis (A. D. 415), he retracted
+his proposition that <span class="tei tei-q">“the grace of God is given according
+to our merits,”</span><a id="noteref_418" name="noteref_418" href="#note_418"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">418</span></span></a> he employed
+the term <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia Dei</span></span>
+dishonestly for the grace of
+creation. The Second Council of Orange (A. D.
+529) formally defined that grace cannot be merited, but is purely
+and strictly gratuitous.<a id="noteref_419" name="noteref_419" href="#note_419"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">419</span></span></a> And
+the Council of Trent declared: <span class="tei tei-q">“In adults the
+beginning of justification is to be derived from
+the prevenient grace of God through Jesus Christ,
+that is to say, from His vocation, whereby, without
+any merits existing on their parts, they are
+called....”</span><a id="noteref_420" name="noteref_420" href="#note_420"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">420</span></span></a> The non-existence of merits
+prior to the bestowal of the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">prima
+gratia vocans,</span></span>
+so positively asserted in this definition, plainly excludes
+any and all natural merit <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">de condigno.</span></span>
+</p>
+
+<span class="tei tei-pb" id="page137">[pg 137]</span><a name="Pg137" id="Pg137" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) St. Paul demonstrates in his Epistle to the
+Romans that justification does not result from
+obedience to the law, but is a grace freely bestowed
+by God.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The Apostle regards the merciful dispensations of
+Providence in favor of the Chosen People, and of the entire
+sinful race of men in general, as so many sheer graces.
+Rom. IX, 16: <span class="tei tei-q">“So then it is not of him that willeth,
+nor of him that runneth, but of God that showeth
+mercy.”</span><a id="noteref_421" name="noteref_421" href="#note_421"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">421</span></span></a> The gratuity of grace is asserted in terms
+that almost sound extravagant two verses further down
+in the same Epistle: <span class="tei tei-q">“Therefore he hath mercy on
+whom he will; and whom he will, he hardeneth.”</span><a id="noteref_422" name="noteref_422" href="#note_422"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">422</span></span></a> The
+same truth is emphasized in Rom. XI, 6: <span class="tei tei-q">“And if by
+grace, it is not now by works: otherwise grace is no
+more grace.”</span><a id="noteref_423" name="noteref_423" href="#note_423"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">423</span></span></a> Lest any one should pride himself on
+having obtained faith, which is the root of justification, by
+his own merits, St. Paul declares in his Epistle to the
+Ephesians: <span class="tei tei-q">“For by grace you are saved through faith,
+and that not of yourselves, for it is the gift of God; not
+of works, that no man may glory. For we are his workmanship,
+created in Christ Jesus in good works, which
+God hath prepared that we should walk in them.”</span><a id="noteref_424" name="noteref_424" href="#note_424"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">424</span></span></a>
+These and many similar passages<a id="noteref_425" name="noteref_425" href="#note_425"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">425</span></span></a> make it plain that
+grace cannot be merited without supernatural aid.
+</p>
+
+<span class="tei tei-pb" id="page138">[pg 138]</span><a name="Pg138" id="Pg138" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) The leading champion of the dogma of the
+gratuity of grace among the Fathers is St. Augustine,
+who never tires of repeating that <span class="tei tei-q">“Grace
+does not find merits, but causes them,”</span><a id="noteref_426" name="noteref_426" href="#note_426"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">426</span></span></a> and
+substantiates this fundamental principle thus:
+<span class="tei tei-q">“Grace has preceded thy merit; not grace by
+merit, but merit by grace. For if grace is by merit, thou
+hast bought, not received gratis.”</span><a id="noteref_427" name="noteref_427" href="#note_427"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">427</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+c) The theological argument is based (1) on
+the disproportion between nature and grace and
+(2) on the absolute necessity of grace for the
+performance of salutary works.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+There is no proportion between the natural and the
+supernatural, and it would be a contradiction to say
+that mere nature can span the chasm separating the two
+orders. To assume the existence of a strict <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">meritum
+naturae</span></span> for it, would be to deny the gratuity as well as
+the supernatural character of grace. To deny these
+would be to deny grace itself and with it the whole supernatural
+order that forms the groundwork of Christianity.
+We know, on the other hand,<a id="noteref_428" name="noteref_428" href="#note_428"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">428</span></span></a> that grace is absolutely
+indispensable for the performance of salutary acts.
+Hence, to deny the gratuity of grace would be to credit
+nature with the ability to perform salutary acts by its
+own power, or at least to merit grace by the performance
+of naturally good deeds. In the first hypothesis grace
+would no longer be necessary for salvation; in the second,
+<span class="tei tei-pb" id="page139">[pg 139]</span><a name="Pg139" id="Pg139" class="tei tei-anchor"></a>
+it would be proportionate to natural goodness, and
+therefore no grace at all. Consequently, the gratuity of
+grace cannot be consistently denied without at the same
+time denying its necessity.<a id="noteref_429" name="noteref_429" href="#note_429"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">429</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<a name="Part_I_Chapter_II_Section_2_Thesis_II" id="Part_I_Chapter_II_Section_2_Thesis_II" class="tei tei-anchor"></a>
+<span class="tei tei-hi"><span style="font-weight: 700">Thesis II: There is no naturally good work by
+which unaided nature could acquire even so much as an
+equitable claim to supernatural grace.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This proposition may be technically qualified as
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">fidei proxima saltem</span></span>.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Proof. The Semipelagians held that, though
+nature cannot merit grace in strict justice, it can
+merit it at least congruously, <span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span> as a matter of
+fitness or equity.<a id="noteref_430" name="noteref_430" href="#note_430"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">430</span></span></a> This contention was rejected
+by the Second Council of Orange (A. D. 529),
+which defined that <span class="tei tei-q">“God works many good things
+in man that man does not work, but man works no
+good deeds that God does not give him the
+strength to do.”</span><a id="noteref_431" name="noteref_431" href="#note_431"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">431</span></span></a> And again: <span class="tei tei-q">“[God] Himself
+inspires us with faith and charity without any preceding [natural]
+merits [on our part].”</span><a id="noteref_432" name="noteref_432" href="#note_432"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">432</span></span></a> The
+phrase <span class="tei tei-q">“without any preceding merits”</span> (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">nullis
+praecedentibus meritis</span></span>) excludes both the
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">meritum de condigno</span></span> and the
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">meritum de congruo</span></span>.
+</p>
+
+<span class="tei tei-pb" id="page140">[pg 140]</span><a name="Pg140" id="Pg140" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) The Scriptural argument given above for thesis I
+also covers this thesis.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The Semipelagians quoted Matth. XXV, 15 in support
+of their teaching: <span class="tei tei-q">“To one he gave five talents, and to
+another two, and to another one, to every one according
+to his proper ability.”</span><a id="noteref_433" name="noteref_433" href="#note_433"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">433</span></span></a> But this text is too vague
+to serve as an argument in such an important matter.
+Not a few exegetes treat it as a kind of rhetorical figure.
+Others, following the example of the Fathers, take <span class="tei tei-q">“talents”</span>
+to mean purely natural gifts, or <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratiae gratis
+datae</span></span>, while by <span class="tei tei-q">“ability”</span>
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">virtus</span></span>) they understand the
+already existing grace of faith or a certain definite measure
+of initial grace.<a id="noteref_434" name="noteref_434" href="#note_434"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">434</span></span></a> But even if <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">virtus</span></span>
+meant natural faculty or talent, it cannot be identical with <span class="tei tei-q">“merit.”</span>
+Considering the common teaching of theologians that the
+angels were endowed with grace according to the measure
+of their natural perfection,<a id="noteref_435" name="noteref_435" href="#note_435"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">435</span></span></a> we may well suppose
+that man receives grace likewise according to his natural
+constitution (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia sequitur naturam</span></span>)—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
+others.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) St. Augustine and his disciples, in defending
+the orthodox faith against the Semipelagians,
+strongly insisted on the gratuity of the grace of
+faith, and above all of the initial
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia praeveniens</span></span>.
+</p>
+
+<span class="tei tei-pb" id="page141">[pg 141]</span><a name="Pg141" id="Pg141" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+α) St. Augustine comments on 1 Cor. IV, 7 as follows:
+<span class="tei tei-q">“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 himself, and
+not the grace of God,—a grace, however, which makes
+the good to differ from the wicked, and is not common
+to the good and the wicked.”</span><a id="noteref_436" name="noteref_436" href="#note_436"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">436</span></span></a> And in another place
+he says: <span class="tei tei-q">“For it would not in any sense be the grace of God, were
+it not in every sense gratuitous.”</span><a id="noteref_437" name="noteref_437" href="#note_437"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">437</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+β) Certain of the Greek Fathers have been suspected
+of Semipelagian leanings because they appear to assign
+the chief rôle in the business of salvation to nature.<a id="noteref_438" name="noteref_438" href="#note_438"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">438</span></span></a>
+A careful study of their writings, however, shows
+that these authors had in mind co-operating, not prevenient
+grace. The general teaching of the Orientals on
+the gratuity of grace is sufficiently indicated by the demand
+made at the Council of Lydda (A. D. 415), that
+Pelagius be compelled to retract the proposition:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Gratiam
+Dei secundum merita nostra dari.</span></span>”</span> 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
+grace.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+St. Chrysostom, in particular, expressly asserts the
+absolute gratuity of grace when he says of faith:
+<span class="tei tei-q">“That which is a merit of faith, may not be ascribed
+<span class="tei tei-pb" id="page142">[pg 142]</span><a name="Pg142" id="Pg142" class="tei tei-anchor"></a>
+to us, for it is a free gift of God,”</span><a id="noteref_439" name="noteref_439" href="#note_439"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">439</span></span></a> and directly contradicts
+Cassian and the Massilians when he declares:
+<span class="tei tei-q">“Thou hast it not of thyself, thou hast received it from
+God. Hence thou hast received whatever thou hast, not
+only this or that, but all thou hast. For it is not thine
+own merit, but the grace of God. Although thou allegest the
+faith, thou hast received it by vocation.”</span><a id="noteref_440" name="noteref_440" href="#note_440"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">440</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+c) The theological argument for our thesis may be
+succinctly stated thus: The grace of God is the cause
+of our merits, and hence cannot be itself merited. Being
+the cause, it cannot be an effect.<a id="noteref_441" name="noteref_441" href="#note_441"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">441</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-weight: 700">Thesis III: Nature cannot merit supernatural grace
+even by natural prayer.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This thesis, like the preceding one, may be technically
+qualified as <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">fidei proxima saltem</span></span>.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Proof. Let us first clearly establish the state
+of the question. Our thesis refers to that particular
+kind of prayer (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">preces naturae</span></span>) which by its
+intrinsic value, so to speak, obliges Almighty God
+to grant what the petitioner asks for, as is undoubtedly
+the case with supernatural prayer, according
+<span class="tei tei-pb" id="page143">[pg 143]</span><a name="Pg143" id="Pg143" class="tei tei-anchor"></a>
+to our Saviour's own promise: <span class="tei tei-q">“Ask
+and ye shall receive.”</span><a id="noteref_442" name="noteref_442" href="#note_442"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">442</span></span></a> The inefficacy of natural
+prayer asserted in our thesis, is not, as in the
+case of merit,<a id="noteref_443" name="noteref_443" href="#note_443"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">443</span></span></a>
+due to any intrinsic impossibility,
+but to a positive divine decree to grant supernatural
+prayer.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The Second Council of Orange defined against
+the Semipelagians: <span class="tei tei-q">“If any one says that the
+grace of God can be obtained by human [<span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span> natural]
+prayer, and that it is not grace itself which
+causes us to invoke God, he contradicts the
+prophet Isaias and the Apostle who say: I was
+found by them that did not seek me; I appeared openly to them
+that asked not after me.”</span><a id="noteref_444" name="noteref_444" href="#note_444"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">444</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) Sacred Scripture teaches that, unless we are
+inspired by the Holy Ghost, we cannot pray efficaciously.
+It follows that to be efficacious,
+prayer must be an effect of prevenient grace.
+We should not even know for what or how to
+pray, if the Holy Ghost did not inspire us. Cfr.
+Rom. VIII, 26: <span class="tei tei-q">“For we know not what we
+should pray for as we ought; but the Spirit himself
+asketh for us [inspires us to ask] with unspeakable
+groanings.”</span><a id="noteref_445" name="noteref_445" href="#note_445"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">445</span></span></a> 1 Cor. XII, 3: <span class="tei tei-q">“No
+<span class="tei tei-pb" id="page144">[pg 144]</span><a name="Pg144" id="Pg144" class="tei tei-anchor"></a>
+man can say: Lord God, but by the Holy
+Ghost.”</span><a id="noteref_446" name="noteref_446" href="#note_446"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">446</span></span></a> Supernatural union with Christ is an
+indispensable condition of all efficacious prayer.
+John XV, 7: <span class="tei tei-q">“If you abide in me, and my words
+abide in you, you shall ask whatever you will, and
+it shall be done unto you.”</span><a id="noteref_447" name="noteref_447" href="#note_447"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">447</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) This is also the teaching of the Fathers.
+<span class="tei tei-q">“Who would truly groan, desiring to receive what he prays
+for from the Lord,”</span> says St. Augustine,<a id="noteref_448" name="noteref_448" href="#note_448"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">448</span></span></a>
+<span class="tei tei-q">“if he thought that he received it from
+himself, and not from God? ... We understand
+that this is also itself the gift of God, that with a
+true heart and spiritually we cry to God. Let
+them, therefore, observe how they are mistaken
+who think that our seeking, asking, knocking is
+of ourselves, and is not given to us; and say that
+this is the case because grace is preceded by our
+merits; that it follows them when we ask and receive,
+and seek and find, and it is opened to us
+when we knock.”</span><a id="noteref_449" name="noteref_449" href="#note_449"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">449</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+c) From the theological point of view the inefficacy
+of purely natural prayer in matters pertaining
+<span class="tei tei-pb" id="page145">[pg 145]</span><a name="Pg145" id="Pg145" class="tei tei-anchor"></a>
+to salvation can be demonstrated thus:
+Revelation tells us that the work of salvation requires
+for its beginning an initial supernatural
+grace. Now prayer, that is to say, efficacious
+prayer, is in itself a salutary act. Consequently,
+there can be no efficacious prayer without prevenient
+grace, and purely natural prayer is inefficacious
+for salvation.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Ripalda holds that, in an economy different from the
+present, natural prayer would have a claim to be heard.
+This opinion can be defended without prejudice to the
+dogma of the gratuity of grace. No doubt God might
+condescend to hear such petitions if He would, though,
+of course, He is not bound to do so by any intrinsic
+power inherent in natural prayer. Unlike merit, prayer
+appeals to the mercy of God, not to His justice. Ripalda's
+theory, however, rests upon an unprovable assumption,
+namely, that man in the state of pure nature
+would be able to know of the existence, or at least the
+possibility, of a supernatural order and to strive for the
+beatific vision as his final end.<a id="noteref_450" name="noteref_450" href="#note_450"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">450</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-weight: 700">Thesis IV: Man cannot move God to the bestowal
+of supernatural grace by any positive disposition or
+preparation on his part.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This thesis may be qualified as
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">propositio certa</span></span>.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Proof. Positive preparation or disposition for
+grace (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">capacitas
+sive praeparatio positiva</span></span>) is practically
+on a level with natural prayer. The positive
+<span class="tei tei-pb" id="page146">[pg 146]</span><a name="Pg146" id="Pg146" class="tei tei-anchor"></a>
+disposition for a natural good sometimes includes
+a certain demand to satisfaction, as <span class="tei tei-hi"><span style="font-style: italic">e.g.</span></span>
+thirst demands to be quenched. This is still more
+the case when the disposition has been acquired by
+a positive preparation for the good in question.
+Thus a student, by conscientiously preparing himself
+for examination, acquires a claim to be admitted
+to it sooner or later. Can this also
+be said of grace? Does there exist in man a
+positive disposition for grace in the sense that
+the withholding of it would grievously injure and
+disappoint the soul? Can man, without supernatural
+aid, positively dispose himself for the reception
+of supernatural grace, confident that God
+will reward his efforts by bestowing it on him?
+Both these questions must be answered in the negative.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) If there were something in the natural make-up of
+man which would move the Almighty to give him grace,
+the bestowal of grace would no longer be a free act of
+God. But to assert the consequent would be Semipelagian,
+hence the antecedent must be false.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) This truth can easily be deduced from the teaching
+of the Fathers in the Semipelagian controversy.
+They declare, in perfect conformity with St. Paul, that
+grace is bestowed gratuitously because God can give or
+withhold it as He pleases. St. Augustine says<a id="noteref_451" name="noteref_451" href="#note_451"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">451</span></span></a> that the
+grace of Baptism is granted freely, that is, without regard
+to any positive disposition on the part of the baptized
+<span class="tei tei-pb" id="page147">[pg 147]</span><a name="Pg147" id="Pg147" class="tei tei-anchor"></a>
+infant. It should be remembered, moreover, that
+nature never existed in its pure form, and is now tainted
+by original sin.<a id="noteref_452" name="noteref_452" href="#note_452"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">452</span></span></a> Surely a nature tainted by sin cannot
+possibly possess the power of meriting divine grace.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+c) The contention of the so-called Augustinians, that
+pure nature needs actual grace to save itself, and consequently
+has a claim to such grace at least <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">ex decentia
+Creatoris</span></span> and <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">ex
+lege iustissimae providentiae</span></span>, perilously
+resembles Baius' condemned proposition that the state of
+pure nature is impossible.<a id="noteref_453" name="noteref_453" href="#note_453"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">453</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-weight: 700">Thesis V: Man may prepare himself negatively for
+the reception of supernatural grace by not putting any
+obstacles in its way.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This proposition is held by a majority of Catholic
+theologians (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">sententia communior</span></span>).
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Proof. The solution of this question is intimately
+connected with the famous Scholastic
+axiom: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Facienti quod est in se Deus non denegat
+gratiam</span></span>,”</span> that is, to the man who does what
+he can, God does not refuse grace. This axiom
+is susceptible of three different interpretations.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) It may mean: <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Facienti quod est in se cum
+auxilio gratiae Deus confert ulteriorem gratiam</span></span>,
+<span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span>, to him who does what he can with the help of
+supernatural grace, God grants further and more
+powerful graces up to justification. This is
+merely another way of stating the indisputable
+<span class="tei tei-pb" id="page148">[pg 148]</span><a name="Pg148" id="Pg148" class="tei tei-anchor"></a>
+truth that, by faithfully coöperating with the
+grace of God, man is able to merit additional
+graces, and it holds true even of infidels and
+sinners. The first freely performed salutary
+act establishes a <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">meritum de congruo</span></span> towards
+other acts disposing a man for justification. And
+since the first as well as all subsequent salutary
+acts, in this hypothesis, are pure graces, this interpretation
+of our axiom is entirely compatible
+with the dogma of the gratuity of grace.<a id="noteref_454" name="noteref_454" href="#note_454"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">454</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Facienti quod est in se ex viribus naturalibus
+Deus non denegat gratiam</span></span> (to him who
+does what he can with his natural moral
+strength, God does not refuse grace.) This does
+not mean that, in consequence of the efforts of
+the natural will, God may not withhold from
+anyone the first grace of vocation. In this sense
+the axiom would be Semipelagian, and has been
+rejected by a majority of the Schoolmen. 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 faculties.
+But how could the existence of this imaginary
+contract be proved? In matter of fact Molina
+taught, with a large number of other divines,<a id="noteref_455" name="noteref_455" href="#note_455"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">455</span></span></a>
+that God in the bestowal of His graces freely
+<span class="tei tei-pb" id="page149">[pg 149]</span><a name="Pg149" id="Pg149" class="tei tei-anchor"></a>
+bound Himself to a definite rule, which coincides
+with His universal will to save all mankind.
+In the application of this law He pays no regard
+to any positive disposition or preparation,
+but merely to the presence or absence of obstacles
+which would prove impediments to grace. In
+other words, God, generally speaking, 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 share.<a id="noteref_456" name="noteref_456" href="#note_456"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">456</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+c) <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Facienti quod est in se ex viribus naturae
+negative se disponendo [i.e. obicem non ponendo]
+Deus non denegat gratiam</span></span> (to the man
+who does what he can with his natural moral
+strength, disposing himself negatively [<span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span>, by
+not placing any obstacle] God does not deny grace.
+In this form the axiom is identical with our thesis.
+The question arises: Can it be made to square
+with the dogma of the absolute gratuity of grace?
+Vasquez,<a id="noteref_457" name="noteref_457" href="#note_457"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">457</span></span></a> Glossner,<a id="noteref_458" name="noteref_458" href="#note_458"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">458</span></span></a> and some others answer
+<span class="tei tei-pb" id="page150">[pg 150]</span><a name="Pg150" id="Pg150" class="tei tei-anchor"></a>
+this question in the negative, whereas the great
+majority of Catholic theologians hold with
+Suarez<a id="noteref_459" name="noteref_459" href="#note_459"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">459</span></span></a>
+and Lessius,<a id="noteref_460" name="noteref_460" href="#note_460"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">460</span></span></a> that there is no contradiction
+between the two. Though Lessius did
+not succeed in proving his famous contention that
+the axiom <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Facienti quod est in se Deus non denegat
+gratiam</span></span>, was for three full centuries understood
+in this sense by the schools,<a id="noteref_461" name="noteref_461" href="#note_461"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">461</span></span></a> there is no
+doubt that many authorities can be cited in favor
+of his interpretation.<a id="noteref_462" name="noteref_462" href="#note_462"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">462</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The theological argument for our thesis may
+be formulated thus: The gratuity of grace does
+not imply that the recipient must have no sort of
+disposition. It merely means that man is positively
+unworthy of divine favor. Otherwise the
+Church could not teach, as she does, that the
+grace bestowed on the angels and on our first
+parents in Paradise was absolutely gratuitous,
+nor could she hold that the Hypostatic Union of
+the two natures in Christ, which is the pattern
+and exemplar of all true grace,<a id="noteref_463" name="noteref_463" href="#note_463"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">463</span></span></a> was a pure grace
+in respect of the humanity of our Lord. 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 (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">facienti=qui facit</span></span>),
+not causal
+<span class="tei tei-pb" id="page151">[pg 151]</span><a name="Pg151" id="Pg151" class="tei tei-anchor"></a>
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">facienti=quia facit</span></span>). The motive for the
+distribution of grace is to be sought not in the
+dignity of human nature, but in God's will to save
+all men. We must, however, 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 recipient. Sometimes great sinners
+are miraculously converted, while others of
+fairly good antecedents perish. Yet, again, who
+could say that to the omniscient and all-wise God
+the great sinner did not appear better fitted to
+receive grace than the <span class="tei tei-q">“decent”</span> but self-sufficient
+pharisee?
+</p>
+
+<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em">
+<span class="tei tei-hi"><span style="font-size: 90%; font-variant: small-caps">Readings</span></span><span style="font-size: 90%">:—Hurter, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Compendium
+Theologiae Dogmaticae</span></span><span style="font-size: 90%">, Vol. III, thes. 187.—Oswald, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Lehre
+von der Heiligung</span></span><span style="font-size: 90%">, § 8, Paderborn 1885.—*Palmieri, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De
+Gratia Divina Actuali</span></span><span style="font-size: 90%">, c. 3, Gulpen
+1885.—Heinrich-Gutberlet, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Dogmatische Theologie</span></span><span style="font-size: 90%">, Vol. VIII,
+§ 417-420, Mainz 1897.—Chr. Pesch, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Praelectiones Dogmaticae</span></span><span style="font-size: 90%">,
+Vol. V, 3rd ed., pp. 105 sqq., Freiburg 1908.—Schiffini, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De Gratia
+Divina</span></span><span style="font-size: 90%">, pp. 468 sqq., Freiburg 1901.
+</span></div>
+
+</div>
+
+<span class="tei tei-pb" id="page152">[pg 152]</span><a name="Pg152" id="Pg152" class="tei tei-anchor"></a>
+
+<hr class="page" /><div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em">
+<a name="toc25" id="toc25"></a>
+<a name="pdf26" id="pdf26"></a>
+<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Section 3. The Universality Of Actual Grace</span></h3>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The gratuity of grace does not conflict with
+its universality. Though God distributes His
+graces freely, He grants them to all men without
+exception, because He wills all to be saved.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This divine <span class="tei tei-q">“will to save”</span> (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">voluntas Dei
+salvifica</span></span>) may be regarded in relation either to the wayfaring state
+or to the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">status termini</span></span>. Regarded
+from the first-mentioned point of view it is a merciful will
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">voluntas misericordiae</span></span>)
+and is generally called first or antecedent will
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">voluntas prima s. antecedens</span></span>) or
+God's salvific will
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">voluntas Dei salvifica</span></span>)
+in the strict sense of the word. Considered in relation to the
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">status termini</span></span>, it is a just
+will, as God rewards or punishes each creature according
+to its deserts. This second or consequent will (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">voluntas
+secunda s. consequens</span></span>) is called <span class="tei tei-q">“predestination”</span> in so
+far as it rewards the just, and <span class="tei tei-q">“reprobation”</span> in so far as
+it punishes the wicked.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+God's <span class="tei tei-q">“will to save”</span> may therefore be defined as an
+earnest and sincere desire to justify all men and make
+them supernaturally happy. As
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">voluntas antecedens</span></span> it is
+conditional, depending on the free co-operation of man;
+as <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">voluntas
+consequens</span></span>, on the other hand, it is absolute,
+because God owes it to His justice to reward or punish
+every man according to his deserts.<a id="noteref_464" name="noteref_464" href="#note_464"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">464</span></span></a>
+</p>
+
+<span class="tei tei-pb" id="page153">[pg 153]</span><a name="Pg153" id="Pg153" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Hence we shall treat in four distinct articles,
+(1) Of the universality of God's will to save;
+(2) Of the divine <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">voluntas
+salvifica</span></span> as the will to
+give sufficient graces to all adult human beings
+without exception; (3) Of predestination, and
+(4) Of reprobation.
+</p>
+
+<div class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em">
+<a name="toc27" id="toc27"></a>
+<a name="pdf28" id="pdf28"></a>
+<a name="Part_I_Chapter_II_Section_3_Article_1" id="Part_I_Chapter_II_Section_3_Article_1" class="tei tei-anchor"></a>
+<h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">Article 1. The Universality Of God's Will To Save</h4>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Although God's will to save all men is practically identical
+with His will to redeem all,<a id="noteref_465" name="noteref_465" href="#note_465"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">465</span></span></a> a formal distinction
+must be drawn between the two, (a) because there is
+a difference in the Scriptural proofs by which either is
+supported, and (b) because the latter involves the fate of
+the fallen angels, while the former suggests a question
+peculiar to itself, <span class="tei tei-hi"><span style="font-style: italic">viz.</span></span> the fate of unbaptized children.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-weight: 700">Thesis I: God sincerely wills the salvation, not only
+of the predestined, but of all the faithful without exception.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This proposition embodies an article of faith.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Proof. Its chief opponents are the Calvinists
+and the Jansenists, who heretically maintain that
+God wills to save none but the predestined.
+Against Calvin the Tridentine Council defined:
+<span class="tei tei-q">“If any one saith that the grace of justification
+<span class="tei tei-pb" id="page154">[pg 154]</span><a name="Pg154" id="Pg154" class="tei tei-anchor"></a>
+is attained only by those who are predestined
+unto life, but that all others who are called, are
+called indeed, but receive not grace, as being, by
+the divine power, predestined unto evil; let him
+be anathema.”</span><a id="noteref_466" name="noteref_466" href="#note_466"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">466</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The teaching of Jansenius that Christ died exclusively
+for the predestined,<a id="noteref_467" name="noteref_467" href="#note_467"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">467</span></span></a> was censured as
+<span class="tei tei-q">“heretical”</span> by Pope Innocent X. Hence it
+is of faith that Christ died for others besides the
+predestined. Who are these <span class="tei tei-q">“others”</span>? As the
+Church obliges all her children to pray: <span class="tei tei-q">“[Christ]
+descended from heaven for us men and for our
+salvation,”</span><a id="noteref_468" name="noteref_468" href="#note_468"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">468</span></span></a>
+it is certain that at least all the faithful
+are included in the saving will of God. We
+say, <span class="tei tei-q">“at least all the faithful,”</span> because in matter
+of fact the divine <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">voluntas
+salvifica</span></span> extends to all
+the descendants of Adam, as we shall show
+further on.<a id="noteref_469" name="noteref_469" href="#note_469"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">469</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) Holy Scripture positively declares in a
+number of passages that God wills the salvation
+of all believers, whether predestined or not.
+Jesus Himself says in regard to the Jews:
+Matth. XXIII, 37: <span class="tei tei-q">“Jerusalem, Jerusalem, thou
+that killest the prophets, and stonest them that
+<span class="tei tei-pb" id="page155">[pg 155]</span><a name="Pg155" id="Pg155" class="tei tei-anchor"></a>
+are sent unto thee, how often would I (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">volui</span></span>)
+have gathered together thy children, as the hen
+doth gather her chickens under her wings, and
+thou wouldst not (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">noluisti</span></span>).”</span> Two facts are
+stated in this text: (1) Our Lord's earnest desire
+to save the Jewish people, anciently through the
+instrumentality of the prophets, and now in His
+own person; (2) the refusal of the Jews to be
+saved. Of those who believe in Christ under the
+New Covenant we read in the Gospel of St. John
+(III, 16): <span class="tei tei-q">“God so loved the world, as to give
+his only begotten Son; that whosoever believeth
+in him<a id="noteref_470" name="noteref_470" href="#note_470"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">470</span></span></a>
+may not perish, but may have life everlasting.”</span>
+However, since many who believe in
+Christ do actually perish,<a id="noteref_471" name="noteref_471" href="#note_471"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">471</span></span></a>
+the divine <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">voluntas
+salvifica</span></span>, in principle, extends not only to the predestined,
+but to all the faithful, <span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span> to all who
+have received the sacrament of Baptism.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) The teaching of the Fathers can be
+gathered from the quotations given under Thesis
+II, <span class="tei tei-hi"><span style="font-style: italic">infra</span></span>.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+c) The theological argument may be briefly summarized
+as follows: God's will to save is co-extensive with
+the grace of adoptive sonship
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">filiatio adoptiva</span></span>), which
+is imparted either by Baptism or by perfect charity.
+Now, some who were once in the state of grace are
+eternally lost. Consequently, God also wills the salvation
+<span class="tei tei-pb" id="page156">[pg 156]</span><a name="Pg156" id="Pg156" class="tei tei-anchor"></a>
+of those among the faithful who do not actually attain
+to salvation and who are, therefore, not predestined.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<a name="Part_I_Chapter_II_Section_3_Article_1_Thesis_II" id="Part_I_Chapter_II_Section_3_Article_1_Thesis_II" class="tei tei-anchor"></a>
+<span class="tei tei-hi"><span style="font-weight: 700">Thesis II: God wills to save every human being.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This proposition is <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">fidei proxima saltem</span></span>.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Proof. The existence of original sin is no
+reason why God should exclude some men from
+the benefits of the atonement, as was alleged by
+the Calvinistic <span class="tei tei-q">“Infralapsarians.”</span> Our thesis is
+so solidly grounded on Scripture and Tradition
+that some theologians unhesitatingly call it an article
+of faith.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) We shall confine the Scriptural demonstration
+to two classical passages, Wisd. XI, 24 sq.
+and 1 Tim. II, 1 sqq.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+α) The Book of Wisdom, after extolling God's
+omnipotence, says of His mercy: <span class="tei tei-q">“But thou hast
+mercy upon all, because thou canst do all things,
+and overlookest the sins of men for the sake of
+repentance. For thou lovest all things that are,
+and hatest none of the things which thou hast
+made.... Thou sparest all, because they are
+thine, O Lord, who lovest souls.”</span><a id="noteref_472" name="noteref_472" href="#note_472"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">472</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In this text the mercy of God is described as universal.
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Misereris omnium,
+parcis omnibus</span></span>. This universality
+is based (1) on His omnipotence (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">quia
+omnia potes</span></span>),
+which is unlimited. His mercy, being equally boundless,
+<span class="tei tei-pb" id="page157">[pg 157]</span><a name="Pg157" id="Pg157" class="tei tei-anchor"></a>
+must therefore include all men without exception.
+The universality of God's mercy is based (2) on His
+universal over-lordship and dominion (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">quoniam tua sunt;
+diligis omnia quae fecisti</span></span>). As there is no creature that
+does not belong to God, so there is no man whom He
+does not love and to whom He does not show mercy.
+The universality of God's mercy in the passage quoted is
+based (3) on His love for souls
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">qui amas animas</span></span>).
+Wherever there is an immortal soul (be it in child or
+adult, Christian, pagan or Jew), God is at work to save it.
+Consequently the divine
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">voluntas salvifica</span></span> is universal, not
+only in a moral, but in the physical sense of the term,
+that is, it embraces all the descendants of Adam.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+β) 1 Tim. II, 2 sqq.: <span class="tei tei-q">“I desire therefore, first of all,
+that supplications, prayers, intercessions, and thanksgivings
+be made for all men.... For this is good and acceptable
+in the sight of God our Saviour, who will have
+all men to be saved, and to come to the knowledge of
+the truth. For there is one God, and one mediator of
+God and men, the man Christ Jesus, who gave himself a
+redemption for all.”</span><a id="noteref_473" name="noteref_473" href="#note_473"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">473</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The Apostle commands us to pray <span class="tei tei-q">“for all men,”</span> because
+this practice is <span class="tei tei-q">“good and acceptable in the sight of
+God.”</span> Why is it good and acceptable? Because God
+<span class="tei tei-q">“will have all men to be saved and to come to the knowledge
+of the truth.”</span> In other words, God's will to save
+is universal.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The question arises: Is the universality of the divine
+<span class="tei tei-pb" id="page158">[pg 158]</span><a name="Pg158" id="Pg158" class="tei tei-anchor"></a>
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">voluntas
+salvifica</span></span>, as inculcated by St. Paul, merely moral,
+or is it physical, admitting of no exceptions? The
+answer may be found in the threefold reason given
+by the Apostle: the oneness of God, the mediatorship
+of Christ, and the universality of the Redemption. (1) <span class="tei tei-q">“For
+there is [but] one God.”</span><a id="noteref_474" name="noteref_474" href="#note_474"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">474</span></span></a> As truly, therefore,
+as God is the God of all men without exception,
+is each and every man included in the divine <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">voluntas
+salvifica</span></span>. (2) <span class="tei tei-q">“There is [but] ... one mediator
+of God and men, the man Christ Jesus.”</span> The human
+nature which Christ assumed in the Incarnation is common
+to all men. Hence, whoever is a man, has Jesus
+Christ for his mediator.<a id="noteref_475" name="noteref_475" href="#note_475"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">475</span></span></a> (3) Christ <span class="tei tei-q">“gave himself a
+redemption [<span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span> died] for all.”</span> That is to say, God's
+will to save is co-extensive with His will to redeem. The
+latter is universal,<a id="noteref_476" name="noteref_476" href="#note_476"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">476</span></span></a>
+consequently also the former.<a id="noteref_477" name="noteref_477" href="#note_477"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">477</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) The Fathers and early ecclesiastical writers
+were wont to base their teaching in this matter
+on the above-quoted texts, and clearly intimated
+that they regarded the truth therein set forth as
+divinely revealed. Passaglia<a id="noteref_478" name="noteref_478" href="#note_478"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">478</span></span></a> has worked out
+the Patristic argument in detail, quoting no less
+than two hundred authorities.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+α) We must limit ourselves to a few specimen citations.
+St. Ambrose declares that God wills to save
+all men. <span class="tei tei-q">“He willed all to be His own whom He
+<span class="tei tei-pb" id="page159">[pg 159]</span><a name="Pg159" id="Pg159" class="tei tei-anchor"></a>
+established and created. O man, do not flee and hide
+thyself! He wants even those who flee, and does not will that
+those in hiding should perish.”</span><a id="noteref_479" name="noteref_479" href="#note_479"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">479</span></span></a> St.
+Gregory of Nazianzus holds God's
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">voluntas salvifica</span></span> to
+be co-extensive in scope with original sin and the atonement.
+<span class="tei tei-q">“The law, the prophets, and the sufferings of
+Christ,”</span> he says, <span class="tei tei-q">“by which we were redeemed, are common
+property and admit of no exception: but as all [men]
+are participators in the same Adam, deceived by the serpent
+and subject to death in consequence of sin, so by the
+heavenly Adam all are restored to salvation and by the
+wood of ignominy recalled to the wood of life, from
+which we had fallen.”</span><a id="noteref_480" name="noteref_480" href="#note_480"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">480</span></span></a> St. Prosper concludes that,
+since all men are in duty bound to pray for their fellowmen,
+God must needs be willing to save all without exception.
+<span class="tei tei-q">“We must sincerely believe,”</span> he says, <span class="tei tei-q">“that God
+wills all men to be saved, since the Apostle solicitously prescribes supplication
+to be made for all.”</span><a id="noteref_481" name="noteref_481" href="#note_481"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">481</span></span></a> The
+question why so many perish, Prosper answers as
+follows: <span class="tei tei-q">“[God] wills all to be saved and to come to
+the knowledge of truth, ... so that those who are saved,
+are saved because He wills them to be saved, while those who perish,
+perish because they deserve to perish.”</span><a id="noteref_482" name="noteref_482" href="#note_482"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">482</span></span></a>
+In his <span class="tei tei-hi"><span style="font-style: italic">Responsiones ad Capitula Obiectionum Vincentianarum</span></span>
+the same writer energetically defends St.
+Augustine against the accusation that his teaching on
+<span class="tei tei-pb" id="page160">[pg 160]</span><a name="Pg160" id="Pg160" class="tei tei-anchor"></a>
+predestination is incompatible with the orthodox doctrine
+of the universality of God's saving will.<a id="noteref_483" name="noteref_483" href="#note_483"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">483</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+β) St. Augustine aroused suspicion in the camp of
+the Semipelagians by his general teaching on predestination
+and more particularly by his interpretation of
+1 Tim. II, 4. The great Bishop of Hippo interprets this
+Pauline text in no less than four different ways. In
+his treatise <span class="tei tei-hi"><span style="font-style: italic">De Spiritu et Litera</span></span> he describes the divine
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">voluntas salvifica</span></span>
+as strictly universal in the physical sense.<a id="noteref_484" name="noteref_484" href="#note_484"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">484</span></span></a> In his <span class="tei tei-hi"><span style="font-style: italic">Enchiridion</span></span>
+he restricts it to the predestined.<a id="noteref_485" name="noteref_485" href="#note_485"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">485</span></span></a> In his <span class="tei tei-hi"><span style="font-style: italic">Contra Iulianum</span></span> he says: <span class="tei tei-q">“No one
+is saved unless God so wills.”</span><a id="noteref_486" name="noteref_486" href="#note_486"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">486</span></span></a>
+In his work <span class="tei tei-hi"><span style="font-style: italic">De Correptione
+et Gratia</span></span>: <span class="tei tei-q">“God wills all men to be saved, because
+He makes us to will this, just as He sent the spirit
+of His Son [into our hearts], crying: Abba, Father, that
+is, making us to cry, Abba, Father.”</span><a id="noteref_487" name="noteref_487" href="#note_487"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">487</span></span></a> How did St.
+Augustine come to interpret this simple text in so many
+different ways? Some think he chose this method to
+overwhelm the Pelagians and Semipelagians with Scriptural
+proofs. 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 time. 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 (or notwithstanding) the
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">sensus obvius</span></span>
+<span class="tei tei-pb" id="page161">[pg 161]</span><a name="Pg161" id="Pg161" class="tei tei-anchor"></a>
+every exegete is free to read as much truth into any given
+passage as possible, and that such interpretation lay within
+the scope of the inspiration of the Holy Ghost quite
+as much as the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">sensus obvius</span></span>. In his
+<span class="tei tei-hi"><span style="font-style: italic">Confessions</span></span><a id="noteref_488" name="noteref_488" href="#note_488"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">488</span></span></a> he
+actually argues in favor of a
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">pluralitas sensuum</span></span>. He
+was keen enough to perceive, however, that if a Scriptural
+text is interpreted in different ways, the several constructions
+put upon it must not be contradictory. As he
+was undoubtedly aware of the distinction between
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">voluntas antecedens</span></span>
+and <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">consequens</span></span>,<a id="noteref_489" name="noteref_489" href="#note_489"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">489</span></span></a> his different interpretations
+of 1 Tim. II, 4 can be reconciled by assuming
+that he conceived God's <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">voluntas salvifica</span></span> as
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">antecedens</span></span>
+in so far as it is universal, and as
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">consequens</span></span>
+in so far as it is particular. St. Thomas solves the difficulty
+in a similar manner: <span class="tei tei-q">“The words of the Apostle,
+<span class="tei tei-q">‘God will have all men to be saved, etc.,’</span> can be understood
+in three ways: First, by a restricted application,
+in which case they would mean, as Augustine says,
+<span class="tei tei-q">‘God wills all men to be saved that are saved, not because
+there is no man whom he does not wish to be
+saved, but because there is no man saved whose salvation
+He does not will.’</span> Secondly, they can be understood as
+applying to every class of individuals, not of every individual
+of each class; in which case they mean that <span class="tei tei-q">‘God
+wills some men of every class and condition to be saved,
+males and females, Jews and Gentiles, great and small, but
+not all of every condition.’</span> Thirdly, according to the
+Damascene, they are understood of the antecedent will of
+God, not of the consequent will. The distinction must
+not be taken as applying to the divine will itself, in which
+there is nothing antecedent or consequent; but to the
+<span class="tei tei-pb" id="page162">[pg 162]</span><a name="Pg162" id="Pg162" class="tei tei-anchor"></a>
+things willed. To understand which we must consider
+that everything, so far as it is good, is willed by God.
+A thing taken in its strict sense, and considered absolutely,
+may be good or evil, and yet when some additional circumstance
+is taken into account, by a consequent consideration
+may be changed into its contrary. Thus, that
+men should live is good; and that men should be killed
+is evil, absolutely considered. If in a particular case it
+happens that a man is a murderer or dangerous to society,
+to kill him becomes good, to let him live an evil. Hence
+it may be said of a just judge that antecedently he wills
+all men to live, but consequently he wills the murderer to
+be hanged. In the same way God antecedently wills all
+men to be saved, but consequently wills some to be
+damned, as His justice exacts. Nor do we will simply
+what we will antecedently, but rather we will it in a
+qualified manner; for the will is directed to things as they
+are in themselves, and in themselves they exist under
+particular qualifications. Hence we will a thing simply
+in as much as we will it when all particular circumstances
+are considered; and this is what is meant by willing consequently.
+Thus it may be said that a just judge wills
+simply the hanging of a murderer, but in a qualified manner
+he would will him to live, inasmuch as he is a man.
+Such a qualified will may be called a willingness rather
+than an absolute will. Thus it is clear that whatever
+God simply wills takes place; although what He wills
+antecedently may not take place.”</span><a id="noteref_490" name="noteref_490" href="#note_490"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">490</span></span></a>
+</p>
+
+<span class="tei tei-pb" id="page163">[pg 163]</span><a name="Pg163" id="Pg163" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-weight: 700">Thesis III: The lot of unbaptized infants, though
+difficult to reconcile with the universality of God's saving
+will, furnishes no argument against it.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Proof. The most difficult problem concerning
+the divine <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">voluntas salvifica</span></span>—a real
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">crux theologorum</span></span>—is
+the fate of unbaptized children. The
+Church has never uttered a dogmatic definition
+on this head, and theologians hold widely divergent
+opinions.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Bellarmine teaches that infants who die without
+being baptized, are excluded from the divine
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">voluntas salvifica</span></span>,
+because, while the non-reception
+of Baptism is the proximate reason of their
+damnation, its ultimate reason must be the will
+of God.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) This rather incautious assertion needs to be
+carefully restricted. It is an article of faith that
+God has instituted the sacrament of Baptism as
+the ordinary means of salvation for all men. On
+the other hand, it is certain that He expects
+parents, priests, and relatives, as his representatives,
+to provide conscientiously for its proper and
+timely administration. Sinful negligence on the
+part of these responsible agents cannot, therefore,
+be charged to Divine Providence, but must be laid
+at the door of those human agents who fail to do
+their duty. In exceptional cases infants can be
+saved even by means of the so-called Baptism of
+blood (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">baptismus sanguinis</span></span>),
+<span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span> death for
+<span class="tei tei-pb" id="page164">[pg 164]</span><a name="Pg164" id="Pg164" class="tei tei-anchor"></a>
+Christ's sake. On the whole it may be said that
+God has, in principle, provided for the salvation of
+little children by the institution of infant Baptism.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) But there are many cases in which either invincible
+ignorance or the order of nature precludes the administration
+of Baptism. The well-meant opinion of
+some theologians<a id="noteref_491" name="noteref_491" href="#note_491"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">491</span></span></a> that the responsibility in all such cases
+lies not with God, but with men, lacks probability. Does
+God, then, really will the damnation of these innocents?
+Some modern writers hold that the physical order of
+nature is responsible for the misfortune of so many
+innocent infants; but this hypothesis contributes nothing
+towards clearing up the awful mystery.<a id="noteref_492" name="noteref_492" href="#note_492"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">492</span></span></a> For God is
+the author of the natural as well as of the supernatural
+order. To say that He is obliged to remove existing
+obstacles by means of a miracle would disparage His
+ordinary providence.<a id="noteref_493" name="noteref_493" href="#note_493"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">493</span></span></a> Klee's assumption that dying
+children become conscious long enough to enable them
+to receive the Baptism of desire
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">baptismus flaminis</span></span>),
+is scarcely compatible with the definition of the Council
+of Florence that <span class="tei tei-q">“the souls of those who die in actual
+mortal sin, or only in original sin, forthwith descend to
+hell.”</span><a id="noteref_494" name="noteref_494" href="#note_494"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">494</span></span></a> A still more unsatisfactory supposition is that
+<span class="tei tei-pb" id="page165">[pg 165]</span><a name="Pg165" id="Pg165" class="tei tei-anchor"></a>
+the prayer of Christian parents acts like a baptism of desire
+and saves their children from hell. This theory, espoused
+by Cardinal Cajetan, was rejected by the Fathers
+of Trent,<a id="noteref_495" name="noteref_495" href="#note_495"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">495</span></span></a> and Pope Pius V ordered it to be expunged
+from the Roman edition of Cajetan's works.<a id="noteref_496" name="noteref_496" href="#note_496"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">496</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+A way out of the difficulty is suggested by Gutberlet and
+others, who, holding with St. Thomas that infants that
+die without Baptism will enjoy a kind of natural beatitude,
+think it possible that God, in view of their sufferings,
+may mercifully cleanse them from original sin and
+thereby place them in a state of innocence.<a id="noteref_497" name="noteref_497" href="#note_497"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">497</span></span></a> 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
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">poena damni, infernum</span></span>),
+and that the remission of original
+sin has for its object merely to enable these unfortunate
+infants to enjoy a perfect natural beatitude,
+which they could not otherwise attain. It is reasonable
+to argue that, as these infants are deprived of celestial
+happiness through no guilt of their own, the Creator can
+hardly deny them some sort of natural beatitude, to
+which their very nature seems to entitle them. <span class="tei tei-q">“Hell”</span>
+for them probably consists in being deprived of the beatific
+vision of God, 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 creation. This
+theory would seem to establish at least some manner of
+salvation for the infants in question, and consequently,
+to vindicate the divine <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">voluntas salvifica</span></span>
+in the same measure. Needless to say, it can claim no more than probability,
+<span class="tei tei-pb" id="page166">[pg 166]</span><a name="Pg166" id="Pg166" class="tei tei-anchor"></a>
+and we find ourselves constrained to admit, at the
+conclusion of our survey, that there is no sure and perfect
+solution of the difficulty, and theologians therefore
+do well to confess their ignorance.<a id="noteref_498" name="noteref_498" href="#note_498"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">498</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+c) The difficulty of which we have spoken does
+not, of course, in any way impair the certainty
+of the dogma. The Scriptural passages cited
+above<a id="noteref_499" name="noteref_499" href="#note_499"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">499</span></span></a> clearly prove that God wills to save
+all men without exception. In basing the universality
+of God's mercy on His omnipotence, His
+universal dominion, and His love of souls, the
+Book of Wisdom<a id="noteref_500" name="noteref_500" href="#note_500"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">500</span></span></a> evidently implies that the unbaptized
+infants participate in that mercy in all
+three of these respects. 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 Baptism? Who would deny that little
+children, as creatures, are subject to God's universal
+dominion in precisely the same manner as
+adults? Again, if God loves the souls of men,
+must He not also love the souls of infants?
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+1 Tim. II, 4<a id="noteref_501" name="noteref_501" href="#note_501"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">501</span></span></a> applies primarily to adults,
+because strictly speaking only adults can <span class="tei tei-q">“come
+to the knowledge of the truth.”</span> But St. Paul
+employs certain middle terms which undoubtedly
+<span class="tei tei-pb" id="page167">[pg 167]</span><a name="Pg167" id="Pg167" class="tei tei-anchor"></a>
+comprise children as well. Thus, if all men have
+but <span class="tei tei-q">“one God,”</span> this God must be the God of infants
+no less than of adults, and His mercy and
+goodness must include them also. And if Jesus
+Christ as God-man is the <span class="tei tei-q">“one mediator of God
+and men,”</span> He must also have assumed the human
+nature of children, in order to redeem them from
+original sin. Again, if Christ <span class="tei tei-q">“gave himself a
+redemption for all,”</span> it is impossible to assume that
+millions of infants should be directly excluded
+from the benefits of the atonement.<a id="noteref_502" name="noteref_502" href="#note_502"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">502</span></span></a>
+</p>
+
+</div>
+
+<div class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em">
+<a name="toc29" id="toc29"></a>
+<a name="pdf30" id="pdf30"></a>
+<a name="Part_I_Chapter_II_Section_3_Article_2" id="Part_I_Chapter_II_Section_3_Article_2" class="tei tei-anchor"></a>
+<h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">Article 2. God's Will To Give Sufficient Grace To All Adult
+Human Beings In Particular</h4>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In relation to adults, God manifests His saving will
+by the bestowal of sufficient grace upon all.<a id="noteref_503" name="noteref_503" href="#note_503"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">503</span></span></a> The bestowal
+of sufficient grace being evidently an effluence of
+the universal
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">voluntas salvifica</span></span>, the granting of such grace
+to all who have attained the use of reason furnishes another
+proof for the universality of grace.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+God gives all men sufficient graces. But He is not
+obliged to give to each <em class="tei tei-emph"><span style="font-style: italic">efficacious</span></em> graces, because all that
+is required to enable man to reach his supernatural destiny
+is coöperation with sufficient grace, especially
+with the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia
+prima vocans</span></span>, which is the beginning of all
+salutary operation.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+To prove that God gives sufficient grace to all adult
+<span class="tei tei-pb" id="page168">[pg 168]</span><a name="Pg168" id="Pg168" class="tei tei-anchor"></a>
+human beings without exception, we must show that He
+gives sufficient grace (1) to the just, (2) to the sinner,
+and (3) to the heathen. This we shall do in three distinct
+theses.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-weight: 700">Thesis I: God gives to all just men sufficient grace
+to keep His commandments.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This is <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">de fide</span></span>.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Proof. The Tridentine Council teaches: <span class="tei tei-q">“If
+any one saith that the commandments of God are,
+even for one that is justified and constituted in grace, impossible
+to keep; let him be anathema.”</span><a id="noteref_504" name="noteref_504" href="#note_504"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">504</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+A contrary proposition in the writings of Jansenius<a id="noteref_505" name="noteref_505" href="#note_505"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">505</span></span></a>
+was censured by Pope Innocent the Tenth
+as <span class="tei tei-q">“foolhardy, impious, blasphemous, and heretical.”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The Church does not assert that God gives to the just
+sufficient grace at all times. She merely declares that
+sufficient grace is at their disposal whenever they are
+called upon to obey the law
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">urgente praecepto</span></span>). Nor
+need God always bestow a
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia proxime sufficiens</span></span>; in
+many instances the grace of prayer (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia remote
+sufficiens</span></span>) fully serves the purpose.<a id="noteref_506" name="noteref_506" href="#note_506"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">506</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This dogma is clearly contained in Holy Scripture.
+We shall quote the most important texts.
+</p>
+
+<span class="tei tei-pb" id="page169">[pg 169]</span><a name="Pg169" id="Pg169" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) 1 John V, 3 sq.: <span class="tei tei-q">“For this is the charity
+of God, that we keep his commandments, and his
+commandments are not heavy. For whatsoever
+is born of God, overcometh the world.”</span><a id="noteref_507" name="noteref_507" href="#note_507"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">507</span></span></a> According
+to this text the <span class="tei tei-q">“charity of God”</span> manifests
+itself in <span class="tei tei-q">“keeping his commandments”</span> and
+<span class="tei tei-q">“overcoming the world.”</span> This is declared to be
+an easy task. Our Lord Himself says: <span class="tei tei-q">“My
+yoke is sweet and my burden light.”</span><a id="noteref_508" name="noteref_508" href="#note_508"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">508</span></span></a> Hence
+it must be possible to keep His commandments,
+and therefore God does not withhold the absolutely
+necessary graces from the just.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+St. Paul consoles the Corinthians by telling
+them that God will not suffer them to be tempted
+beyond their strength, but will help them to a
+happy issue, provided they faithfully coöperate
+with His grace. 1 Cor. X, 13: <span class="tei tei-q">“God is faithful,
+who will not suffer you to be tempted above that
+which you are able, but will make also with temptation
+issue, that you may be able to bear it.”</span><a id="noteref_509" name="noteref_509" href="#note_509"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">509</span></span></a>
+As it is impossible even for the just to overcome
+grievous temptations without supernatural aid,<a id="noteref_510" name="noteref_510" href="#note_510"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">510</span></span></a>
+and as God Himself tells us that we are able to
+overcome them, it is a necessary inference that He
+<span class="tei tei-pb" id="page170">[pg 170]</span><a name="Pg170" id="Pg170" class="tei tei-anchor"></a>
+bestows sufficient grace. The context hardly
+leaves a doubt that St. Paul has in mind the just,
+for a few lines further up he says: <span class="tei tei-q">“Therefore he
+that thinketh himself to stand, let him take heed
+lest he fall.”</span><a id="noteref_511" name="noteref_511" href="#note_511"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">511</span></span></a>
+But there is no exegetical objection
+to applying the text to all the faithful without
+exception.<a id="noteref_512" name="noteref_512" href="#note_512"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">512</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) This dogma is clearly set forth in the writings
+of the Fathers. Some of them, it is true,
+when combating the Pelagians and Semipelagians,
+defended the proposition that <span class="tei tei-q">“grace is not given
+to all men,”</span><a id="noteref_513" name="noteref_513" href="#note_513"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">513</span></span></a> but
+they meant <em class="tei tei-emph"><span style="font-style: italic">efficacious</span></em> grace.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+α) A typical representative of this group of ecclesiastical
+writers is the anonymous author of the work <span class="tei tei-hi"><span style="font-style: italic">De
+Vocatione Omnium Gentium</span></span>,<a id="noteref_514" name="noteref_514" href="#note_514"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">514</span></span></a> whom Pope Gelasius
+praised as <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">probatus
+Ecclesiae magister</span></span>.”</span> This fifth-century
+writer, who was highly esteemed by his contemporaries,
+discusses the question whether and in what sense
+all men are called, and why some are not saved. He
+begins by drawing a distinction between God's general and
+His special providence.<a id="noteref_515" name="noteref_515" href="#note_515"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">515</span></span></a> <span class="tei tei-q">“It so pleased God,”</span> he says,
+<span class="tei tei-q">“to give His efficacious grace to many, and to withhold
+His sufficient grace from none, in order that it might appear
+from both [actions] that what is conferred upon a portion is not
+denied to the entire race.”</span><a id="noteref_516" name="noteref_516" href="#note_516"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">516</span></span></a>
+</p>
+
+<span class="tei tei-pb" id="page171">[pg 171]</span><a name="Pg171" id="Pg171" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+β) The Jansenists appealed in favor of their teaching
+to such Patristic passages as the following: <span class="tei tei-q">“After
+the withdrawal of the divine assistance he [St. Peter]
+was unable to stand;”</span><a id="noteref_517" name="noteref_517" href="#note_517"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">517</span></span></a> and: <span class="tei tei-q">“He had undertaken more
+than he was able to do.”</span><a id="noteref_518" name="noteref_518" href="#note_518"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">518</span></span></a>
+But the two Fathers from
+whose writings these passages are taken (SS. Chrysostom
+and Augustine) speak, as the context evinces, of
+the withdrawal of efficacious and proximately sufficient
+grace in punishment of Peter's presumption. Had St.
+Peter followed our Lord's advice<a id="noteref_519" name="noteref_519" href="#note_519"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">519</span></span></a> and prayed instead
+of relying on his own strength, he would not have
+fallen. That this was the mind of St. Augustine clearly
+appears from the following sentence in his work <span class="tei tei-hi"><span style="font-style: italic">De Unitate
+Ecclesiae</span></span>: <span class="tei tei-q">“Who shall doubt that Judas, had he
+willed, would not have betrayed Christ, and that
+Peter, had he willed, would not have thrice denied his
+Master?”</span><a id="noteref_520" name="noteref_520" href="#note_520"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">520</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+c) The theological argument for our thesis
+may be formulated as follows: Since the state
+of grace confers a claim to supernatural happiness,
+it must also confer a claim to those graces
+which are necessary to attain it.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+To assert that God denies the just sufficient grace
+to observe His commandments, to avoid mortal sin, and
+to persevere in the state of grace, would be to gainsay
+<span class="tei tei-pb" id="page172">[pg 172]</span><a name="Pg172" id="Pg172" class="tei tei-anchor"></a>
+His solemn promise to His adopted children: <span class="tei tei-q">“This is
+the will of my Father that sent me: that every one who
+seeth the Son and believeth in him, may have life everlasting,
+and I will raise him up in the last day.”</span><a id="noteref_521" name="noteref_521" href="#note_521"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">521</span></span></a> Consequently,
+God owes it to His own fidelity to bestow sufficient
+graces upon the just.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Again, according to the plain teaching of Revelation,
+the just are obliged, under pain of sin, to observe the
+commandments of God and the precepts of His
+Church.<a id="noteref_522" name="noteref_522" href="#note_522"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">522</span></span></a> But this is impossible without the aid of
+grace. Consequently, God grants at least sufficient
+grace to his servants, for <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">ad
+impossibile nemo tenetur</span></span>.<a id="noteref_523" name="noteref_523" href="#note_523"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">523</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<a name="Part_I_Chapter_II_Section_3_Article_2_Thesis_II" id="Part_I_Chapter_II_Section_3_Article_2_Thesis_II" class="tei tei-anchor"></a>
+<span class="tei tei-hi"><span style="font-weight: 700">Thesis II: In regard to Christians guilty of mortal
+sin we must hold: (1) that ordinary sinners always
+receive sufficient grace to avoid mortal sin and do
+penance; (2) that God never entirely withdraws His
+grace even from the obdurate.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The first part of this thesis embodies a theological
+conclusion; the second states the common
+teaching of Catholic theologians.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+1. <span class="tei tei-hi"><span style="font-style: italic">Proof of the First Part.</span></span> The distinction
+here drawn between <span class="tei tei-q">“ordinary”</span> and <span class="tei tei-q">“obdurate”</span>
+sinners has its basis in revelation and is clearly
+demanded by the different degrees of certainty
+attaching to the two parts of our thesis.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+An <span class="tei tei-q">“ordinary”</span> sinner is a Christian who has lost sanctifying
+grace by a grievous sin. An <span class="tei tei-q">“obdurate”</span> sinner
+<span class="tei tei-pb" id="page173">[pg 173]</span><a name="Pg173" id="Pg173" class="tei tei-anchor"></a>
+is one who, by repeatedly and maliciously transgressing
+the laws of God, has dulled his intellect and hardened his
+will against salutary inspirations. A man may be an
+habitual sinner (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">consuetudinarius</span></span>)
+and a backslider, without
+being obdurate, or, which comes to the same, impenitent.
+Weakness is not malice, though sinful habits often
+beget impenitence, which is one of the sins against the
+Holy Ghost and the most formidable obstacle in the way
+of conversion.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+With regard to ordinary sinners, our thesis
+asserts that they always receive sufficient grace
+to avoid mortal sin and do penance.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) Experience teaches that a man falls deeper
+and deeper if he does not hasten to do penance
+after committing a mortal sin. But this is not
+the fault of Almighty God, who never withholds
+His grace; it is wholly the fault of the sinner who
+fails to coöperate with the proffered supernatural
+assistance.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+α) A sufficient Scriptural argument for this
+part of our thesis is contained in the texts cited in
+support of Thesis I. If it is true that God suffers
+no one to be tempted beyond his strength,<a id="noteref_524" name="noteref_524" href="#note_524"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">524</span></span></a>
+this must surely apply to Christians who have had
+the misfortune of committing mortal sin. St.
+John says that the commandments of God <span class="tei tei-q">“are
+not heavy”</span> and that faith is <span class="tei tei-q">“the victory which
+overcometh the world.”</span><a id="noteref_525" name="noteref_525" href="#note_525"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">525</span></span></a> Faith in Christ remains
+in the Christian, even though he be guilty
+<span class="tei tei-pb" id="page174">[pg 174]</span><a name="Pg174" id="Pg174" class="tei tei-anchor"></a>
+of mortal sin, and consequently if he wills, he is
+able, by the aid of sufficient grace, to overcome
+the <span class="tei tei-q">“world,”</span> <span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span> the temptations arising from
+concupiscence,<a id="noteref_526" name="noteref_526" href="#note_526"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">526</span></span></a> and thus to cease committing
+mortal sins.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+β) As for the teaching of Tradition, St. Augustine
+lays down two theological principles
+which apply to saint and sinner alike.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-q">“God does not enjoin impossibilities,”</span> he says, <span class="tei tei-q">“but in
+His injunctions counsels you both to do what you can for yourself, and
+to ask His aid in what you cannot do.”</span><a id="noteref_527" name="noteref_527" href="#note_527"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">527</span></span></a>
+It follows that the sinner always receives at least the grace
+of prayer, which Augustine therefore calls
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia initialis
+sive parva</span></span>, and of which he says that its right use ensures
+the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia magna</span></span>.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The second principle is this: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Cum lege coniuncta
+est gratia, quâ lex observari possit.</span></span>”</span> That is, every
+divine law, by special ordinance, carries with it the grace
+by which it may be observed. In other words, the laws
+of God can always be obeyed because the lawgiver never
+fails to grant sufficient grace to keep them.<a id="noteref_528" name="noteref_528" href="#note_528"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">528</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) That the sinner always receives sufficient
+grace to be converted, follows from the Scriptural
+injunction of conversion. If conversion to
+God is a duty, and to comply with this duty is
+impossible without the aid of grace,<a id="noteref_529" name="noteref_529" href="#note_529"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">529</span></span></a> the divine
+<span class="tei tei-pb" id="page175">[pg 175]</span><a name="Pg175" id="Pg175" class="tei tei-anchor"></a>
+command obviously implies the bestowal of sufficient
+grace.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+That conversion is a duty follows from such Scriptural
+texts as these: <span class="tei tei-q">“As I live, saith the Lord God, I desire
+not the death of the wicked, but that the wicked turn
+from his way and live. Turn ye, turn ye from your
+evil ways!”</span><a id="noteref_530" name="noteref_530" href="#note_530"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">530</span></span></a> <span class="tei tei-q">“The Lord delayeth not his promise, as
+some imagine, but dealeth patiently for your sake, not
+willing that any should perish, but that all should return
+to penance.”</span><a id="noteref_531" name="noteref_531" href="#note_531"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">531</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This teaching is faithfully echoed by Tradition.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+2. <span class="tei tei-hi"><span style="font-style: italic">Proof of the Second Part.</span></span> Obduracy is a
+serious obstacle to conversion because the obdurate
+sinner has confirmed his will in malice<a id="noteref_532" name="noteref_532" href="#note_532"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">532</span></span></a>
+and by systematic resistance diminished the influence
+of grace. The question here is whether
+or not God in such cases eventually withdraws His
+grace altogether.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Some rigorists hold that He does so, with the purpose
+of sparing the sinner greater tortures in hell.<a id="noteref_533" name="noteref_533" href="#note_533"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">533</span></span></a> Though
+this assertion cannot be said to contravene the dogma of
+the universality of God's salvific will, (its defenders do
+not deny that He faithfully does His share to save these
+unfortunate reprobates), we prefer to adopt the
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">sententia
+</span><span class="tei tei-pb" id="page176">[pg 176]</span><a name="Pg176" id="Pg176" class="tei tei-anchor"></a><span style="font-style: italic">
+communis</span></span>, that God grants even the most obdurate sinner—at
+least now and then, <span class="tei tei-hi"><span style="font-style: italic">e.g.</span></span> during a mission or on
+the occasion of some terrible catastrophe—sufficient
+grace to be converted. The theological reasons for this
+opinion, which we hold to be the true one, coincide in
+their last analysis with those set forth in the first part
+of our thesis.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) Sacred Scripture, in speaking of the duty of
+repentance, makes no distinction between ordinary
+and obdurate sinners. On the contrary, the Book
+of Wisdom points to one of the most wicked
+and impenitent of nations, the Canaanites, as a
+shining object of divine mercy and patience.<a id="noteref_534" name="noteref_534" href="#note_534"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">534</span></span></a>
+According to St. Paul, God calls especially upon
+hardened and impenitent sinners to do penance.
+Rom. II, 4 sq.: <span class="tei tei-q">“Or despisest thou the riches
+of his goodness, and patience, and long suffering?
+Knowest thou not that the benignity of God leadeth
+thee to penance? But according to thy hardness
+and impenitent heart, thou treasurest up to
+thyself wrath, against the day of wrath, and revelation
+of the just judgment of God, who will render
+to every man according to his works.”</span><a id="noteref_535" name="noteref_535" href="#note_535"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">535</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+There are some Scriptural passages which seem to
+imply that God withdraws His grace from those who are
+<span class="tei tei-pb" id="page177">[pg 177]</span><a name="Pg177" id="Pg177" class="tei tei-anchor"></a>
+obdurate, nay, that He Himself hardens their hearts in
+punishment of sin. Thus the Lord says of Pharao: <span class="tei tei-q">“I
+shall harden his heart,”</span><a id="noteref_536" name="noteref_536" href="#note_536"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">536</span></span></a> and Moses tells us: <span class="tei tei-q">“The
+Lord hardened Pharao's heart, and he harkened not unto
+them.”</span><a id="noteref_537" name="noteref_537" href="#note_537"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">537</span></span></a> But it would be wrong to assume that
+this denotes a positive action on the part of God. Pharao, as
+we are told further on, <span class="tei tei-q">“hardened his own heart”</span>
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">ingravavit
+cor suum</span></span>).<a id="noteref_538" name="noteref_538" href="#note_538"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">538</span></span></a>
+The fault in all cases lies with the
+sinner, who obstinately resists the call of grace. God's
+co-operation in the matter is merely indirect. The
+greater and stronger graces which He grants to ordinary
+sinners, He withholds from the obdurate in punishment
+of their malice. This is, however, by no means tantamount
+to a withdrawal of sufficient grace.<a id="noteref_539" name="noteref_539" href="#note_539"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">539</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) 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 mercy. They insist that the light
+of grace is never extinguished in the present
+life. <span class="tei tei-q">“God gave them over to a reprobate
+mind,”</span> says St. Augustine, <span class="tei tei-q">“for such is the blindness
+of the mind. Whosoever is given over
+thereunto, is shut out from the interior light of
+God: but not wholly as yet, whilst he is in this
+life. For there is <span class="tei tei-q">‘outer darkness,’</span> which is understood
+to belong rather to the day of judgment;
+that he should rather be wholly without
+<span class="tei tei-pb" id="page178">[pg 178]</span><a name="Pg178" id="Pg178" class="tei tei-anchor"></a>
+God, whosoever, whilst there is time, refuses correction.”</span><a id="noteref_540" name="noteref_540" href="#note_540"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">540</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It follows that no sinner, how desperate soever
+his case may appear, need be despaired of. As
+long as there is life there is hope.<a id="noteref_541" name="noteref_541" href="#note_541"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">541</span></span></a> The Fathers
+consistently teach that the reason why reprobates
+are lost is not lack of grace but their own
+malice. Thus St. Chrysostom comments on
+Isaias' prophecy regarding the impenitence of the
+Jews: <span class="tei tei-q">“The reason they did not believe was
+not that Isaias had predicted their unbelief, but
+his prediction was based on the fact that they
+would not believe. They were unable to believe, <span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span>
+they had not the will to believe.”</span><a id="noteref_542" name="noteref_542" href="#note_542"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">542</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+c) The theological argument for our thesis is well
+stated by St. Thomas. He distinguishes between <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">obstinatio
+perfecta</span></span> and <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">obstinatio imperfecta</span></span>
+and says: Perfect obstinacy exists only in hell. 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
+virtue, though even these are sufficient to prepare
+the way for grace.<a id="noteref_543" name="noteref_543" href="#note_543"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">543</span></span></a>
+<span class="tei tei-q">“If any one falls into sin after
+<span class="tei tei-pb" id="page179">[pg 179]</span><a name="Pg179" id="Pg179" class="tei tei-anchor"></a>
+having received Baptism,”</span> says the Fourth Lateran Council, <span class="tei tei-q">“he can
+always be restored by sincere penance.”</span><a id="noteref_544" name="noteref_544" href="#note_544"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">544</span></span></a>
+As the power of the keys comprises all sins, even those
+against the Holy Ghost, so divine grace is held out to all
+sinners. The Montanistic doctrine of the unforgivableness
+of the <span class="tei tei-q">“three capital sins”</span> (apostasy, murder, and
+adultery) was already condemned as heretical during the
+life-time of Tertullian. The sinner can obtain forgiveness
+only by receiving the sacrament of Penance or making an
+act of perfect contrition.<a id="noteref_545" name="noteref_545" href="#note_545"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">545</span></span></a> Justly, therefore, does the
+Church regard despair of God's mercy as an additional
+grievous sin. If the rigorists were right in asserting
+that God in the end absolutely abandons the sinner, there
+could be no hope of forgiveness, and despair would be
+justified.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-weight: 700">Thesis III: The heathens, too, receive sufficient
+graces for salvation.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This proposition may be qualified as <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">certa</span></span>.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Proof. The <span class="tei tei-q">“heathens”</span> are those whom the
+Gospel has not yet reached. They are called <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">infideles
+negativi</span></span> in contradistinction to the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">infideles
+positivi</span></span>, <span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span> apostates and formal heretics who
+have fallen away from the faith. We assert that
+God gives to the heathens sufficient grace to know
+the truth and be saved. Pope Alexander VIII,
+<span class="tei tei-pb" id="page180">[pg 180]</span><a name="Pg180" id="Pg180" class="tei tei-anchor"></a>
+on December 7, 1690, condemned Arnauld's Jansenistic
+proposition that <span class="tei tei-q">“pagans, Jews, heretics,
+and others of the same kind experience no influence
+whatever from Christ, and it may therefore
+be rightly inferred that there is in them a nude and helpless will, lacking
+sufficient grace.”</span><a id="noteref_546" name="noteref_546" href="#note_546"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">546</span></span></a> A
+proposition of similar import, set up by Quesnel,
+was censured by Clement XI.<a id="noteref_547" name="noteref_547" href="#note_547"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">547</span></span></a> Though not formally
+defined, 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 grace.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) The Biblical argument for our thesis is
+based on the dogma that God wills all men to be
+saved. 1 Tim. II, 4: <span class="tei tei-q">“[God] will have all men
+to be saved, and to come to the knowledge of the
+truth [<span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span> the true faith].”</span> In speaking of the
+<span class="tei tei-q">“day of wrath,”</span> St. Paul emphasizes the fact that
+the Almighty Judge <span class="tei tei-q">“will render to every man according
+to his works,”</span>—eternal life to the good,
+wrath and damnation to the wicked.<a id="noteref_548" name="noteref_548" href="#note_548"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">548</span></span></a> And he
+continues: <span class="tei tei-q">“But glory, and honor, and peace to
+every one that worketh good, to the Jew first, and
+also to the Greek; for there is no respect of persons
+<span class="tei tei-pb" id="page181">[pg 181]</span><a name="Pg181" id="Pg181" class="tei tei-anchor"></a>
+with God.”</span><a id="noteref_549" name="noteref_549" href="#note_549"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">549</span></span></a> <span class="tei tei-q">“Greek”</span> is here evidently
+synonymous with gentile or heathen. It follows
+that the heathens are able to perform supernatural
+salutary acts with the aid of grace, and
+that they will receive the reward of eternal beatitude
+if they lead a good life.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In another passage (1 Tim. IV, 10) the Apostle
+calls Christ <span class="tei tei-q">“the Saviour of all men, especially
+of the faithful.”</span><a id="noteref_550" name="noteref_550" href="#note_550"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">550</span></span></a> Consequently, Christ is the
+Saviour also of unbelievers and heathens.<a id="noteref_551" name="noteref_551" href="#note_551"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">551</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) St. Paul's teaching is faithfully echoed by
+the Fathers. Thus St. Clement of Rome,<a id="noteref_552" name="noteref_552" href="#note_552"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">552</span></span></a> in
+commenting on the penitential sermons of Noë
+and the prophet Jonas, says: <span class="tei tei-q">“We may roam
+through all the ages of history and learn that
+the Lord in all generations<a id="noteref_553" name="noteref_553" href="#note_553"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">553</span></span></a> gave opportunity for
+penance to all who wished to be converted, ...
+even though they were strangers to him.”</span><a id="noteref_554" name="noteref_554" href="#note_554"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">554</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+St. Chrysostom says in explanation of John I, 9: <span class="tei tei-q">“If
+He enlightens every man that comes into this world, how
+is it that so many are without light? For not all know
+Christ. Most assuredly He illumines, so far as He is
+concerned.... For grace is poured out over all. It
+flees or despises no one, be he Jew, Greek, barbarian
+or Scythian, freedman or slave, man or woman, old or
+<span class="tei tei-pb" id="page182">[pg 182]</span><a name="Pg182" id="Pg182" class="tei tei-anchor"></a>
+young. It is the same for all, easily attainable by all,
+it calls upon all with equal regard. As for those who
+neglect to make use of this gift, they should ascribe
+their blindness to themselves.”</span><a id="noteref_555" name="noteref_555" href="#note_555"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">555</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Similar expressions can be culled from the anonymous
+work <span class="tei tei-hi"><span style="font-style: italic">De Vocatione Omnium Gentium</span></span><a id="noteref_556" name="noteref_556" href="#note_556"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">556</span></span></a> and from the
+writings of SS. Prosper and Fulgentius, and especially
+from those of Orosius, who says that grace is given to
+all men, including the heathen, without exception and at all
+times.<a id="noteref_557" name="noteref_557" href="#note_557"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">557</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+c) Catholic theologians have devoted considerable
+thought to the question how God provides
+for the salvation of the heathen.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+To the uncivilized tribes may be applied what has been
+said regarding the fate of unbaptized infants. The real
+problem is: How does the merciful Creator provide for
+those who are sufficiently intelligent to be able to
+speculate on God, the soul, the future destiny of man,
+etc.? Holy Scripture teaches: <span class="tei tei-q">“Without faith it is
+impossible to please God, for he that cometh to
+God must believe that he is, and is a rewarder to them
+that seek him.”</span><a id="noteref_558" name="noteref_558" href="#note_558"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">558</span></span></a> Faith here means, not any kind of
+religious belief, but that theological faith which the Tridentine
+Council calls <span class="tei tei-q">“the beginning, the foundation, and the root
+of all justification.”</span><a id="noteref_559" name="noteref_559" href="#note_559"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">559</span></span></a> Mere intellectual assent
+to the existence of God, immortality, and retribution
+would not be sufficient for salvation, even if elevated to the
+supernatural sphere and transfigured by grace. This is
+<span class="tei tei-pb" id="page183">[pg 183]</span><a name="Pg183" id="Pg183" class="tei tei-anchor"></a>
+evident from the condemnation, by Pope Innocent XI, of
+the proposition that <span class="tei tei-q">“Faith in a wide sense, based on the
+testimony of the created universe, or some other similar motive, is sufficient unto
+justification.”</span><a id="noteref_560" name="noteref_560" href="#note_560"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">560</span></span></a> The only sort
+of faith that results in justification, according to the Vatican
+Council, is <span class="tei tei-q">“a supernatural virtue, whereby, inspired
+and assisted by the grace of God, we believe that the
+things which He has revealed are true; not because of the
+intrinsic truth of the things, viewed by the natural light
+of reason, but because of the authority of God Himself,
+who reveals them, and who can neither be deceived nor
+deceive.”</span><a id="noteref_561" name="noteref_561" href="#note_561"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">561</span></span></a> Of special importance is the following declaration
+by the same Council: <span class="tei tei-q">“Since without faith it is
+impossible to please God and to attain to the fellowship
+of His children, therefore without faith no one has ever attained
+justification....”</span><a id="noteref_562" name="noteref_562" href="#note_562"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">562</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The Catechism demands of every one who desires to
+be saved that he have a supernatural belief in six distinct
+truths: the existence of God, retribution in the next
+world, the Blessed Trinity, the Incarnation, the immortality
+of the soul, and the necessity of grace. The
+first two are certainly necessary for salvation, both
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">fide explicitâ</span></span>
+and <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">necessitate medii</span></span>. With regard to the other
+four there is a difference of opinion among theologians.
+We base our argumentation on the stricter, though not
+absolutely certain view, that all six articles must be believed
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">necessitate medii</span></span>.
+On this basis God's method of
+<span class="tei tei-pb" id="page184">[pg 184]</span><a name="Pg184" id="Pg184" class="tei tei-anchor"></a>
+providing sufficient graces for the heathen may be explained
+in one of two ways, according as a
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">fides explicita</span></span>
+is demanded from them with regard to all the above-mentioned
+dogmas, or a <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">fides implicita</span></span> is deemed
+sufficient in regard to all but the first two.
+By <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">fides explicita</span></span> we
+understand the express and fully developed faith of devout Christians;
+by <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">fides implicita</span></span>, an undeveloped belief
+of desire or, in other words, general readiness to believe
+whatever God has revealed.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+α) The defenders of the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">fides explicita</span></span> theory
+are compelled to assume that God must somehow
+reveal to each individual heathen who lives according
+to the dictates of his conscience, the six
+truths necessary for salvation. <span class="tei tei-q">“Faith cometh by
+hearing, and hearing by the word of Christ.”</span><a id="noteref_563" name="noteref_563" href="#note_563"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">563</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+But how can the gentiles believe in a revelation that
+has never been preached to them? Here is an undeniable
+difficulty. Some theologians say: God enlightens them
+interiorly about the truths necessary for salvation; or
+He miraculously sends them an apostle, as He sent
+St. Peter to Cornelius;<a id="noteref_564" name="noteref_564" href="#note_564"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">564</span></span></a> or He instructs them through
+the agency of an angel.<a id="noteref_565" name="noteref_565" href="#note_565"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">565</span></span></a> None of these hypotheses can
+be accepted as satisfactory. <span class="tei tei-q">“Interior illumination”</span> of
+the kind postulated would practically amount to private
+revelation. That God should grant a special private
+revelation to every conscientious pagan is highly improbable.
+Again, an angel can no more be the <em class="tei tei-emph"><span style="font-style: italic">ordinary</span></em>
+means of conversion than the miraculous apparition of a
+missionary. Nevertheless, these three hypotheses admirably
+illustrate the firm belief of the Church in the universality
+<span class="tei tei-pb" id="page185">[pg 185]</span><a name="Pg185" id="Pg185" class="tei tei-anchor"></a>
+of God's saving will, inasmuch as they express
+the conviction of her theologians that He would work a
+miracle rather than deny His grace to the poor benighted
+heathen.<a id="noteref_566" name="noteref_566" href="#note_566"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">566</span></span></a> 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 <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">necessitas praecepti</span></span>, from
+which one may be dispensed.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+β) The <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">fides implicita</span></span>
+theory is far more plausible, for it postulates no miracles, implicit faith
+(or <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">fides in voto</span></span>) being independent of the
+external preaching of the Gospel, just as the baptism
+of desire (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">baptismus in voto</span></span>) is independent of
+the use of water.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Cardinal Gotti regards the first-mentioned of the two
+theories as safer (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">tutior</span></span>),
+but admits that the other is
+highly probable, because it has the support of St. Thomas.<a id="noteref_567" name="noteref_567" href="#note_567"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">567</span></span></a>
+However, a great difficulty remains. Though it may
+suffice to hold the dogmas of the Trinity and the Incarnation,
+and <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">a fortiori</span></span> those of the immortality of the
+soul and the necessity of grace, with an implicit faith, it is
+<span class="tei tei-pb" id="page186">[pg 186]</span><a name="Pg186" id="Pg186" class="tei tei-anchor"></a>
+the consentient teaching of Revelation, the Church, and
+Catholic divines that the two principal truths of religion,
+<span class="tei tei-hi"><span style="font-style: italic">viz.</span></span>: the existence of God and retribution, must be held
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">fide explicitâ</span></span> and
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">necessitate medii</span></span>, because a man cannot
+be converted to God unless He knows Him. But
+how is he to acquire a knowledge of God? Does this
+not also necessitate a miracle (<span class="tei tei-hi"><span style="font-style: italic">e.g.</span></span> the sending of an angel
+or of a missionary, which we have rejected as improbable)?
+There can be but one answer to this question.
+Unaided reason may convince a thoughtful pagan of the
+existence of God and of divine retribution, and as these
+two fundamental truths have no doubt penetrated to the
+farthest corners of the earth also as remnants of primitive
+revelation, their promulgation may be said to be
+contained in the traditional instruction which the heathen
+receive from their forebears. This external factor of
+Divine Revelation, assisted by interior grace, may engender
+a supernatural act of faith, which implicitly includes
+belief in Christ, Baptism, etc., and through which
+the heathen are eventually cleansed from sin and attain to
+justification.<a id="noteref_568" name="noteref_568" href="#note_568"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">568</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Some theologians hold that those to whom the Gospel
+has never been preached, may be saved by a quasi-faith
+based on purely natural motives.<a id="noteref_569" name="noteref_569" href="#note_569"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">569</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+For the rest, no one will presume to dictate to Almighty
+God how and by what means He shall communicate
+His grace to the heathen. It is enough, and very
+consoling, too, to know that all men receive sufficient
+<span class="tei tei-pb" id="page187">[pg 187]</span><a name="Pg187" id="Pg187" class="tei tei-anchor"></a>
+grace to save their souls, and no one is eternally damned
+except through his own fault.<a id="noteref_570" name="noteref_570" href="#note_570"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">570</span></span></a>
+</p>
+
+<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em">
+<span class="tei tei-hi"><span style="font-size: 90%; font-variant: small-caps">Readings</span></span><span style="font-size: 90%">:—*Didacus Ruiz, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De Voluntate
+Dei</span></span><span style="font-size: 90%">, disp. 19 sqq.—Petavius, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De Deo</span></span><span style="font-size: 90%">, X, 4 sqq.;
+</span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De Incarnatione</span></span><span style="font-size: 90%">, XIII, 1 sqq.—Fontana,
+</span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Bulla </span><span class="tei tei-q"><span style="font-size: 90%; font-style: italic">“</span><span style="font-size: 90%; font-style: italic">Unigenitus</span><span style="font-size: 90%; font-style: italic">”</span></span><span style="font-size: 90%; font-style: italic"> Dogmatice Propugnata</span></span><span style="font-size: 90%">, prop. 12,
+c. 5, Rome 1717.—Passaglia, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De Partitione Voluntatis Divinae
+in Primam et Secundam</span></span><span style="font-size: 90%">, Rome 1851.—*Franzelin, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De Deo
+Uno</span></span><span style="font-size: 90%">, thes. 49-51, Rome 1883.—*Palmieri, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De Gratia Divina
+Actuali</span></span><span style="font-size: 90%">, thes. 59-62, Gulpen 1885.—A. Fischer, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De Salute
+Infidelium</span></span><span style="font-size: 90%">, Essen 1886.—*J. Bucceroni, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De Auxilio
+Sufficiente Infidelibus Dato</span></span><span style="font-size: 90%">, Rome 1890.—Fr. Schmid, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Die
+ausserordentlichen Heilswege für die gefallene Menschheit</span></span><span style="font-size: 90%">, Brixen 1899.—Chr.
+Pesch, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Praelectiones
+Dogmaticae</span></span><span style="font-size: 90%">, Vol. II, 3rd ed., pp. 144 sqq., Freiburg 1906.—L.
+Capéran, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Le Problème du Salut des Infidèles</span></span><span style="font-size: 90%">, Paris 1912.—A.
+Wagner, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Doctrina de Gratia Sufficiente</span></span><span style="font-size: 90%">, Graz 1911.—J.
+Bainvel, S. J., </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Is There Salvation Outside the Catholic Church?</span></span><span style="font-size: 90%">
+(tr. J. L. Weidenhan), St. Louis 1917.
+</span></div>
+
+</div>
+
+<div class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em">
+<a name="toc31" id="toc31"></a>
+<a name="pdf32" id="pdf32"></a>
+<h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">Article 3. The Predestination Of The Elect</h4>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+1. <span class="tei tei-hi"><span style="font-variant: small-caps">What is Meant by Predestination.</span></span>—We
+have shown that God antecedently wills to
+save all men,<a id="noteref_571" name="noteref_571" href="#note_571"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">571</span></span></a> and that He gives to all sufficient
+grace to work out their eternal salvation.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+On the other hand, Sacred Scripture assures us
+that some are lost through their own fault. Cfr.
+Matth. XXV, 41: <span class="tei tei-q">“Depart from me, you cursed,
+into everlasting fire.”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It follows that God's will to save, considered
+as <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">voluntas consequens</span></span>,
+remains ineffective with
+regard to a portion of the human race, and consequently,
+<span class="tei tei-pb" id="page188">[pg 188]</span><a name="Pg188" id="Pg188" class="tei tei-anchor"></a>
+in this respect, is no longer universal
+but particular.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Being omniscient, God has foreseen this from
+all eternity and disposed His decrees accordingly.
+It is in this sense that Catholic theology teaches
+the existence of a twofold predestination: one to
+Heaven, for those who die in the state of grace,
+another to hell, for those who depart this life in
+mortal sin.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Present-day usage reserves the term <em class="tei tei-emph"><span style="font-style: italic">predestination</span></em>
+for the election of the blessed.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) Rightly does the Council of Trent call predestination
+a <span class="tei tei-q">“hidden mystery.”</span><a id="noteref_572" name="noteref_572" href="#note_572"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">572</span></span></a> For in the last analysis
+it rests solely with God, who are to be admitted to Heaven
+and who condemned to hell. But why does God give
+to some merely sufficient grace, with which they neglect
+to coöperate, while on others He showers efficacious
+graces that infallibly lead to eternal salvation? In this
+unequal distribution of efficacious grace lies the sublime
+mystery of predestination, as St. Augustine well
+knew, for he says in his treatise On the Gift of Perseverance:
+<span class="tei tei-q">“Therefore, of two infants equally bound by
+original sin, why the one is taken and the other left;
+and of two wicked men already mature in years, why
+one should be so called that he follows Him that calleth,
+while the other is either not called at all, or is not called
+in such a manner,—are unsearchable judgments of
+God.”</span><a id="noteref_573" name="noteref_573" href="#note_573"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">573</span></span></a>
+</p>
+
+<span class="tei tei-pb" id="page189">[pg 189]</span><a name="Pg189" id="Pg189" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) What is meant by <span class="tei tei-q">“predestination of the elect”</span>?
+In view of the many errors that have arisen with regard
+to this important dogma, it is necessary to start with
+clearly defined terms.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Predestination may mean one of three different things.
+A man may be simply predestined to receive certain graces
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">praedestinatio ad gratiam
+tantum</span></span>); or he may be predestined
+to enjoy eternal happiness without regard to
+any merits of his own (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">praedestinatio
+ad gloriam tantum</span></span>);
+or, again, he may be predestined to both grace and
+glory, glory as the end, grace as a means to that end—vocation,
+justification, and final perseverance. When the
+concepts of grace and glory are considered separately, and
+each is made the object of a special predestination, we
+have what is called incomplete or inadequate predestination
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">praedestinatio
+incompleta sive inadaequata</span></span>). It
+is this incomplete predestination that St. Paul<a id="noteref_574" name="noteref_574" href="#note_574"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">574</span></span></a> and St.
+Augustine<a id="noteref_575" name="noteref_575" href="#note_575"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">575</span></span></a> have in mind when they apply the term
+to the vocation of men to grace, faith, and justification. Theologians
+speak of <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">praedestinatio ad gloriam tantum</span></span>, that
+is, <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">ante praevisa merita</span></span>,
+as a true predestination, but disagree
+as to its existence.<a id="noteref_576" name="noteref_576" href="#note_576"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">576</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The dogma of predestination, which mainly concerns
+us here, has for its sole object predestination in the complete
+or adequate sense of the term, which is explained
+by St. Augustine as follows: <span class="tei tei-q">“Predestination is nothing
+else than the foreknowledge and the preparation of
+<span class="tei tei-pb" id="page190">[pg 190]</span><a name="Pg190" id="Pg190" class="tei tei-anchor"></a>
+those gifts of God whereby they who are delivered are most certainly delivered
+[<span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span> saved].”</span><a id="noteref_577" name="noteref_577" href="#note_577"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">577</span></span></a> St. Thomas expresses
+himself more succinctly: <span class="tei tei-q">“Predestination is
+the preparation of grace in the present, and of glory in
+the future.”</span><a id="noteref_578" name="noteref_578" href="#note_578"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">578</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+2. <span class="tei tei-hi"><span style="font-variant: small-caps">The Dogma.</span></span>—Complete predestination involves:
+(a) the first grace of vocation (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia
+prima praeveniens</span></span>), especially faith as the beginning,
+foundation, and root of justification;
+(b) a number of additional actual graces for the
+successful accomplishment of the process; (c)
+justification itself as the beginning of the state of
+grace; (d) the grace of final perseverance; (e)
+eternal happiness in Heaven.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The question arises; 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
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">praescientia futurorum</span></span>), but by virtue of an
+eternal decree (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">decretum praedestinationis</span></span>)?
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The Pelagians asserted that man works out his eternal
+salvation of his own free will, and that consequently
+God merely foreknows but does not fore-ordain who shall
+be saved. The Semipelagians held that the beginning of
+faith (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">initium fidei</span></span>)
+and final perseverance (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">donum perseverantiae</span></span>)
+<span class="tei tei-pb" id="page191">[pg 191]</span><a name="Pg191" id="Pg191" class="tei tei-anchor"></a>
+are not pure graces but may be obtained by
+natural means, without special aid from above. Against
+these heretics the Catholic Church has always taught the
+eternal predestination of the elect as an article of faith.<a id="noteref_579" name="noteref_579" href="#note_579"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">579</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) St. Paul says explicitly: <span class="tei tei-q">“We know that to
+them that love God, all things work together unto
+good, to such as, according to his purpose, are
+called to be saints. For whom he foreknew, he
+also predestinated to be made conformable to the
+image of his Son; that he might be the firstborn
+amongst many brethren. And whom he predestinated,
+them he also called. And whom he
+called, them he also justified. And whom he justified,
+them he also glorified.”</span><a id="noteref_580" name="noteref_580" href="#note_580"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">580</span></span></a> Here we have
+all the elements of complete predestination: God's
+eternal foreknowledge (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">praescivit</span></span>,
+προέγνω), an eternal decree of the divine will
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">praedestinavit</span></span>,
+προώρισε), and the various stages of justification,
+beginning with vocation (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">vocavit</span></span>,
+ἐκάλησε) up to justification proper
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">iustificavit</span></span>,
+ἐδικαίωσε), and eternal beatitude
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">glorificavit</span></span>,
+ἐδόξασεν).<a id="noteref_581" name="noteref_581" href="#note_581"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">581</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) The Fathers of the fifth century undoubtedly
+taught the predestination of the elect as an
+article of faith. Thus St. Augustine says:
+<span class="tei tei-pb" id="page192">[pg 192]</span><a name="Pg192" id="Pg192" class="tei tei-anchor"></a>
+<span class="tei tei-q">“There never was a time when the Church of
+Christ did not hold this faith in predestination,
+which is now defended with fresh solicitude
+against the new heretics.”</span><a id="noteref_582" name="noteref_582" href="#note_582"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">582</span></span></a> His faithful disciple
+St. Prosper writes: <span class="tei tei-q">“No Catholic denies
+predestination by God.”</span><a id="noteref_583" name="noteref_583" href="#note_583"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">583</span></span></a> And again: <span class="tei tei-q">“It
+would be as impious to deny predestination as to
+oppose grace itself.”</span><a id="noteref_584" name="noteref_584" href="#note_584"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">584</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+c) Several important theological corollaries
+follow from the dogma of predestination.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+α) The first is the immutability of the divine
+decree of predestination. This immutability is
+based on God's infallible foreknowledge that certain
+individuals will die in the state of grace, and
+on His unchangeable will to reward them with
+eternal happiness.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+St. Augustine says: <span class="tei tei-q">“If any one of these [the predestined]
+perishes, God is mistaken; but none of them
+perish because God is not mistaken.”</span><a id="noteref_585" name="noteref_585" href="#note_585"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">585</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+God's unerring foreknowledge is symbolized by the
+<span class="tei tei-q">“Book of Life.”</span><a id="noteref_586" name="noteref_586" href="#note_586"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">586</span></span></a> Christ Himself said to His Apostles:
+<span class="tei tei-pb" id="page193">[pg 193]</span><a name="Pg193" id="Pg193" class="tei tei-anchor"></a>
+<span class="tei tei-q">“Rejoice in this, that your names are written in
+heaven.”</span><a id="noteref_587" name="noteref_587" href="#note_587"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">587</span></span></a>
+The <span class="tei tei-q">“Book of Life”</span> admits neither addition
+nor erasure. This does not, however, mean that
+a man is unable to change God's hypothetical decree
+of predestination with regard to himself into an
+absolute one. He can do this by prayer, good works,
+and faithful co-operation with grace.<a id="noteref_588" name="noteref_588" href="#note_588"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">588</span></span></a> Whatever promotes
+our salvation is included in the infallible foreknowledge
+of God, and consequently also in the scope of predestination.
+In this sense, but in no other, can we accept
+the somewhat paradoxical maxim: <span class="tei tei-q">“If you are not predestined,
+conduct yourself so that you may be predestined.”</span>
+Sacred Scripture occasionally refers to another
+<span class="tei tei-q">“Book of Life,”</span> which contains the names of all
+the faithful, irrespective of their predestination. This
+<span class="tei tei-q">“book,”</span> of course, is capable of alterations. Cfr. Apoc.
+III, 5: <span class="tei tei-q">“I will not blot out his name out of the book
+of life.”</span><a id="noteref_589" name="noteref_589" href="#note_589"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">589</span></span></a> Finally, there is the <span class="tei tei-q">“Book of Reprobation,”</span>
+which records the wicked deeds of men and by which the
+unrepentant sinners will be judged. This is the <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">liber
+scriptus</span></span>”</span> of the <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Dies Irae</span></span>”</span>:
+</p>
+
+<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em">
+<div class="tei tei-lg" style="margin-bottom: 0.90em; margin-top: 0.90em">
+<div class="tei tei-l" style="text-align: left"><span class="tei tei-q" style="text-align: left"><span style="font-size: 90%">“</span><span lang="la" class="tei tei-foreign" style="text-align: left" xml:lang="la"><span style="font-size: 90%; font-style: italic">Liber scriptus
+proferetur.</span></span></span></div>
+<div class="tei tei-l" style="text-align: left"><span class="tei tei-q" style="text-align: left"><span lang="la" class="tei tei-foreign" style="text-align: left" xml:lang="la"><span style="font-size: 90%; font-style: italic">In
+quo totum continetur.</span></span><span style="font-size: 90%">”</span></span><a id="noteref_590" name="noteref_590" href="#note_590"><span class="tei tei-noteref" style="text-align: left"><span style="font-size: 60%; vertical-align: super">590</span></span></a></div>
+</div>
+</div>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+β) If the divine decree of predestination is immutable,
+the number of the elect must be definitively
+fixed. <span class="tei tei-q">“The number [of those who are
+predestined to the kingdom of God] is so certain,”</span>
+<span class="tei tei-pb" id="page194">[pg 194]</span><a name="Pg194" id="Pg194" class="tei tei-anchor"></a>
+says St. Augustine, <span class="tei tei-q">“that no one can either be
+added to or taken from them.”</span><a id="noteref_591" name="noteref_591" href="#note_591"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">591</span></span></a> We must distinguish
+between the absolute and the relative
+number of the predestined.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+God, being omniscient, knows not only the abstract
+number of the elect, but every individual predestined to
+Heaven. To us the number of the elect is wrapped in
+impenetrable mystery. St. Thomas justly observes:
+<span class="tei tei-q">“Some say that as many men will be saved as angels
+fell; some, so many as there were angels left; others,
+in fine, so many as the number of angels who fell, added
+to that of all the angels created by God. It is, however,
+better to say that <span class="tei tei-q">‘God alone knows the number
+for whom is reserved eternal happiness,’</span> as the prayer
+for the living and the dead expresses it.”</span><a id="noteref_592" name="noteref_592" href="#note_592"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">592</span></span></a> Whether
+God will round out the number of the elect by suddenly
+precipitating the end of the world or by a sort of <span class="tei tei-q">“natural
+selection,”</span> is an open question. To assume the latter
+could hardly be reconciled with the dogma of the
+universality of His saving will. St. Augustine seems to
+favor the former.<a id="noteref_593" name="noteref_593" href="#note_593"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">593</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+As regards the relative number of the elect, some
+writers (<span class="tei tei-hi"><span style="font-style: italic">e.g.</span></span> Massillon) represent it as so infinitesimally
+<span class="tei tei-pb" id="page195">[pg 195]</span><a name="Pg195" id="Pg195" class="tei tei-anchor"></a>
+small that it would almost drive a saint to despair,—<span class="tei tei-q">“as
+if the Church had been established for the express purpose
+of populating hell.”</span><a id="noteref_594" name="noteref_594" href="#note_594"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">594</span></span></a> Even St. Thomas held that
+relatively few are saved.<a id="noteref_595" name="noteref_595" href="#note_595"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">595</span></span></a> But the arguments adduced
+in support of this contention are by no means convincing.<a id="noteref_596" name="noteref_596" href="#note_596"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">596</span></span></a>
+Recently, the Jesuit Father Castelein<a id="noteref_597" name="noteref_597" href="#note_597"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">597</span></span></a> impugned
+the rigorist theory with weighty arguments. He
+was sharply attacked by the Redemptorist Godts,<a id="noteref_598" name="noteref_598" href="#note_598"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">598</span></span></a> who
+marshalled a great number of authorities in favor of
+the sterner view. The controversy cannot be decided
+either on Scriptural or traditional grounds. In our
+pessimistic age it is more grateful and consoling to
+assume that the majority of Christians, especially
+Catholics, will be saved.<a id="noteref_599" name="noteref_599" href="#note_599"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">599</span></span></a> If we add to this number not
+a few Jews, Mohammedans, and heathens, it is probably
+safe to estimate the number of the elect as at least equal
+to that of the reprobates. Were it smaller, <span class="tei tei-q">“it could
+be said to the shame and offense of the divine majesty
+and mercy, that the [future] kingdom of Satan is larger
+than the kingdom of Christ.”</span><a id="noteref_600" name="noteref_600" href="#note_600"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">600</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+3. <span class="tei tei-hi"><span style="font-variant: small-caps">The Motive of Predestination.</span></span>—The
+efficient cause of predestination is God; its instrumental
+<span class="tei tei-pb" id="page196">[pg 196]</span><a name="Pg196" id="Pg196" class="tei tei-anchor"></a>
+cause, grace; its final cause, the divine
+glory; its primary meritorious cause, the merits
+of our Lord and Saviour Jesus Christ. On these
+points all theologians are agreed. Not so as to
+the motive that induced God to predestine certain
+individuals to the exclusion of others. The question
+narrows itself down to this: What influence,
+if any, do the merits of a man exert on the
+eternal decree of predestination?—and may be
+formulated in three different ways.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) What influence do the merits of a man exert
+on his predestination to the initial grace of
+vocation? Recalling the dogma of the absolute
+gratuity of grace, our answer must be: None.
+For whatever merits one may have acquired
+before he receives the initial grace of vocation,
+must be purely natural, and consequently
+worthless in the eyes of God for supernatural
+predestination. <span class="tei tei-q">“To assume,”</span> says St. Thomas,
+<span class="tei tei-q">“that there is on our part some merit, the foreknowledge
+of which [on the part of God] would
+be the cause [motive] of our predestination,
+would be to assume that grace is given to us [as
+a reward] of our [natural] merits.”</span><a id="noteref_601" name="noteref_601" href="#note_601"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">601</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) What influence do the merits of a man
+exert on his predestination to grace and glory?
+<span class="tei tei-pb" id="page197">[pg 197]</span><a name="Pg197" id="Pg197" class="tei tei-anchor"></a>
+Catholic theologians are unanimous in holding
+that, since grace is absolutely gratuitous and
+inseparably connected with glory as its effect, the
+union of both can no more be based upon <em class="tei tei-emph"><span style="font-style: italic">natural</span></em>
+merit than the initial grace of vocation itself,
+which transmits the quality of gratuitousness to
+each and every one of the graces that follow in
+its wake, up to and including justification and
+eternal beatitude. Those among the Fathers who
+defended the gratuity of predestination against
+the Pelagians and Semipelagians, really aimed at
+safeguarding the gratuity of initial grace, in order
+not to be constrained to say with Pelagius
+that <span class="tei tei-q">“the grace of God is given as a reward of
+merit.”</span><a id="noteref_602" name="noteref_602" href="#note_602"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">602</span></span></a> <span class="tei tei-q">“What compelled me in this work of
+mine [<span class="tei tei-hi"><span style="font-style: italic">De Dono Perseverantiae</span></span>] to defend more
+abundantly and clearly those passages of Scripture
+in which predestination is commended,”</span> says
+St. Augustine, <span class="tei tei-q">“if not the Pelagian assertion that
+God's grace is given according to our [natural]
+merits?”</span><a id="noteref_603" name="noteref_603" href="#note_603"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">603</span></span></a> Obviously these Fathers did not
+have in view the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">praedestinatio ad gloriam
+tantum</span></span>, as the champions of the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">praedestinatio
+ante praevisa merita</span></span> mistakenly assert, but what
+they meant was that complete predestination
+<span class="tei tei-pb" id="page198">[pg 198]</span><a name="Pg198" id="Pg198" class="tei tei-anchor"></a>
+which comprises grace and glory as one whole.
+Similarly, the early Schoolmen, when they speak
+of the <span class="tei tei-q">“gratuity of predestination,”</span> usually mean
+complete predestination.<a id="noteref_604" name="noteref_604" href="#note_604"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">604</span></span></a> D'Argentré'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 predestination.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+c) What influence do the <em class="tei tei-emph"><span style="font-style: italic">supernatural</span></em> merits
+of a man exert on his predestination to glory as
+such? Here the controversy begins. Predestination
+may be considered either as the cause of
+supernatural merit or as its effect. If it is considered
+as the cause, the problem takes this shape:
+Did God, by an absolute decree, and without any
+regard to their future supernatural merits, eternally
+predestine certain men to the glory of heaven,
+and only subsequently decide to give them the
+efficacious graces necessary to reach that end, particularly
+final perseverance? If, on the other
+hand, predestination be considered as an effect of
+supernatural merit, the question will be: Did
+God predestine certain men to the glory of Heaven
+by a merely hypothetical decree, making His will
+<span class="tei tei-pb" id="page199">[pg 199]</span><a name="Pg199" id="Pg199" class="tei tei-anchor"></a>
+to save them dependent on His infallible foreknowledge
+of their supernatural merits? The
+lack of decisive Scriptural and Patristic texts on
+this subject has led to a division of Catholic opinion,
+some theologians favoring absolute predestination
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">ante praevisa merita</span></span>, others hypothetical
+predestination <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">post praevisa merita</span></span>. Without
+concealing our conviction that absolute predestination
+is untenable, we shall set forth both
+theories impartially and examine the arguments
+on which they rely.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<a name="Part_I_Chapter_II_Section_3_Article_3_No_4" id="Part_I_Chapter_II_Section_3_Article_3_No_4" class="tei tei-anchor"></a>
+4. <span class="tei tei-hi"><span style="font-variant: small-caps">Orthodox Predestinationism, or the
+Theory of Predestination ante Praevisa
+Merita.</span></span>—Some theologians conceive the divine
+scheme of salvation in this wise: (a) <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">In ordine
+intentionis</span></span>, God, by an absolute decree, first predestines
+certain men to eternal salvation, and
+then, in consequence of this decree, decides to give
+them all the graces necessary to be saved; (b)
+in time, however, or <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">in ordine executionis</span></span>,
+He observes the reverse order, that is to say, 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 graces.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This theory reverses the relation of grace and
+glory. While it correctly<a id="noteref_605" name="noteref_605" href="#note_605"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">605</span></span></a>
+represents glory as the fruit
+and reward of supernatural merit in the order of execution,
+it wrongly represents it in the order of intention as
+<span class="tei tei-pb" id="page200">[pg 200]</span><a name="Pg200" id="Pg200" class="tei tei-anchor"></a>
+the cause of supernatural merit, whereas it is merely an effect. This
+opinion is championed by most Thomists,<a id="noteref_606" name="noteref_606" href="#note_606"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">606</span></span></a>
+some Augustinians,<a id="noteref_607" name="noteref_607" href="#note_607"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">607</span></span></a> and a few Molinists.<a id="noteref_608" name="noteref_608" href="#note_608"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">608</span></span></a> Their arguments
+may be sketched as follows:
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) In innumerable passages of Sacred Scripture
+predestination to eternal happiness is represented
+as a work of pure mercy, nay, even as an
+arbitrary act of God. Take, <span class="tei tei-hi"><span style="font-style: italic">e.g.</span></span>, Matth. XXIV,
+22 sqq.: <span class="tei tei-q">“And unless those days had been shortened,
+no flesh should be saved: but for the sake of
+the elect those days shall be shortened.... For
+there shall arise false Christs and false prophets,
+and shall show great signs and wonders, insomuch as to deceive (if possible)
+even the elect.”</span><a id="noteref_609" name="noteref_609" href="#note_609"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">609</span></span></a>
+Here, it is claimed, the elect are represented as so
+thoroughly confirmed in faith and in good works
+as to be proof against error.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This conclusion is unwarranted. The phrase <span class="tei tei-q">“those
+days”</span> manifestly refers either to the destruction of Jerusalem
+or to the end of the world. If it refers to the destruction
+of Jerusalem, the <span class="tei tei-q">“elect,”</span> according to Biblical
+usage,<a id="noteref_610" name="noteref_610" href="#note_610"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">610</span></span></a>
+are the faithful Christian inhabitants of the Holy
+City, for whose sake God promises to shorten the terrible
+siege. If it referred to the end of the world,
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">electi</span></span> would
+indeed stand for <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">praedestinati</span></span>,
+but the context would not
+<span class="tei tei-pb" id="page201">[pg 201]</span><a name="Pg201" id="Pg201" class="tei tei-anchor"></a>
+forbid us to interpret their predestination hypothetically,
+as merely indicating the immutability of the divine decree,
+which is not denied by the opponents of the theory.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Another text quoted in favor of absolute predestination
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">ante praevisa merita</span></span>,
+is Acts XIII, 48: <span class="tei tei-q">“As many
+as were ordained (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">praeordinati</span></span>,
+τεταγμένοι) to life everlasting,
+believed.”</span> Here, we are told, predestination to
+eternal life is given as the motive why many believed.
+But the text really says nothing at all about predestination.
+Τεταγμένοι is not synonymous with προτεταγμένοι or
+προωρισμένοι. The more probable explanation is the following:
+As many believed as were disposed to receive
+the faith. It is wellnigh impossible to assume that all
+who received the faith at that time were predestined,
+while those that refused to be converted were without
+exception reprobates. But even if
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">praeordinati</span></span> were
+synonymous with <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">praedestinati</span></span>,
+the text would merely
+say that certain predestined souls embraced the faith,
+without affording any clue as to the relation between
+conversion and predestination.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The ninth chapter of St. Paul's Epistle to the Romans
+is the main reliance of the advocates of absolute predestinationism,
+though the passage is unfit to serve as a
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">locus classicus</span></span>
+because of its obscurity. Let us examine
+a few of the verses most frequently quoted. Rom.
+IX, 13: <span class="tei tei-q">“Jacob I have loved, but Esau I have hated,”</span>
+is alleged to prove the absolute predestination of Jacob
+and the negative reprobation of Esau. But many theologians
+hold that Esau was saved, and, besides, the
+Apostle is not dealing with predestination to glory, but
+with Jacob's vocation to be the progenitor of the Messias.
+Esau, who was not an Israelite but an Idumaean,
+was simply passed over in this choice
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">odio habere
+</span><span class="tei tei-pb" id="page202">[pg 202]</span><a name="Pg202" id="Pg202" class="tei tei-anchor"></a><span style="font-style: italic">
+minus diligere</span></span>; cfr. Matth. X, 37). If the passage is
+interpreted typically, it should be done in harmony
+with the context, that is to say, as referring to the gratuity
+of grace, not to predestination.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The same may be said of Rom. IX, 16 and 18: <span class="tei tei-q">“It is
+not of him that willeth, nor of him that runneth, but of
+God that showeth mercy.... He hath mercy on whom he will, and whom
+he will he hardeneth.”</span><a id="noteref_611" name="noteref_611" href="#note_611"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">611</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The strongest text alleged by the advocates of absolute
+predestination is Rom. IX, 20 sq.: <span class="tei tei-q">“O man, who art
+thou that repliest against God? Shall the thing formed
+say to him that formed it: Why hast thou made me
+thus? Or hath not the potter power over the clay, of
+the same lump to make one vessel unto honor and another
+unto dishonor?”</span> Here the Apostle really seems
+to have thought of predestination. But the simile must
+not be pressed, lest we arrive at the Calvinistic blasphemy
+that God positively predestined some men to heaven and
+others to hell. The <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">tertium
+comparationis</span></span> is not the act
+of the Divine Artificer, but the willingness of man to
+yield his will to God like clay in the hands of a potter.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Nor is it admissible to read into the Apostle's thought
+even a <em class="tei tei-emph"><span style="font-style: italic">negative</span></em> reprobation of certain men. 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 heathens. 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 glory.<a id="noteref_612" name="noteref_612" href="#note_612"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">612</span></span></a>
+</p>
+
+<span class="tei tei-pb" id="page203">[pg 203]</span><a name="Pg203" id="Pg203" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) Among the Fathers the only one to whom
+the advocates of absolute predestinationism can
+appeal with some show of justice is St. Augustine,
+who, with the possible exception of Prosper
+and Fulgentius, was the most rigorous among
+early ecclesiastical writers,—so rigorous, in fact,
+that Oswald does not hesitate to call him <span class="tei tei-q">“the head and
+front of all rigorists in the Church.”</span><a id="noteref_613" name="noteref_613" href="#note_613"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">613</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+However, this is saying too much. Augustine's genuine
+teaching is still in dispute among our ablest theologians.
+Some<a id="noteref_614" name="noteref_614" href="#note_614"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">614</span></span></a> deny that he broke with the almost
+unanimous teaching of his predecessors, while others
+think that in the treatises <span class="tei tei-hi"><span style="font-style: italic">De Dono
+Perseverantiae</span></span> and <span class="tei tei-hi"><span style="font-style: italic">De
+Praedestinatione Sanctorum</span></span>, and in several of his letters,
+the Saint frankly taught absolute predestinationism. The
+latter group of writers is split into two classes. A number
+of Thomists and Cardinal Bellarmine not only assert
+that Augustine taught absolute predestination, but boldly
+adopt his supposed teaching. Petavius, Maldonatus, Cercià, Oswald,
+and others censure this view. Franzelin<a id="noteref_615" name="noteref_615" href="#note_615"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">615</span></span></a>
+undoubtedly strikes the right note when he says:
+<span class="tei tei-q">“If there were a manifest discrepancy between Augustine's
+<span class="tei tei-pb" id="page204">[pg 204]</span><a name="Pg204" id="Pg204" class="tei tei-anchor"></a>
+teaching and that of the other Fathers, I should not
+hesitate to follow Pighius, Catharinus, Osorius, Camerarius,
+Maldonatus,<a id="noteref_616" name="noteref_616" href="#note_616"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">616</span></span></a> Toletus,<a id="noteref_617" name="noteref_617" href="#note_617"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">617</span></span></a> and Petavius<a id="noteref_618" name="noteref_618" href="#note_618"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">618</span></span></a> in reverently
+departing from his doctrine, because in that case we
+should be dealing merely with a private opinion.”</span><a id="noteref_619" name="noteref_619" href="#note_619"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">619</span></span></a>
+Under these circumstances the Patristic argument for the
+theory of absolute predestination evidently lacks convincingness.<a id="noteref_620" name="noteref_620" href="#note_620"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">620</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+c) It was probably because they felt its weakness
+that some of the later champions of the
+theory attempted to prove absolute predestination
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">ante praevisa merita</span></span> by philosophical
+arguments. Gonet reasons as follows: <span class="tei tei-q">“He who proceeds in
+an orderly way, wills the end before he wills the
+means necessary to attain it. But God proceeds
+in an orderly way. Therefore he wills the end
+before the means. Now, glory is an end, and
+merits are means to attain that end. Consequently,
+God wills glory before He wills merits,
+and a man's preëlection to glory cannot be based
+on foreknowledge of his merits.”</span><a id="noteref_621" name="noteref_621" href="#note_621"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">621</span></span></a> This argument,
+<span class="tei tei-pb" id="page205">[pg 205]</span><a name="Pg205" id="Pg205" class="tei tei-anchor"></a>
+if it proved anything, would prove the
+logical impossibility of conditional predestination.
+But it overshoots the mark and consequently
+proves nothing at all. <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Qui nimium probat, nihil
+probat.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Gonet moreover assumes what he sets out to prove,
+namely, that God <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">voluntate antecedente</span></span>
+decreed the glory of certain men to the exclusion of others. This
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">petitio principii</span></span> vitiates the entire
+polysyllogism. God's will to save is universal. He wills the eternal happiness
+of all men <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">antecedenter</span></span>, and the reprobation of
+some only <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">consequenter</span></span>; hence eternal
+predestination is not absolute, but hypothetical, that is, it depends on merit.
+That the divine scheme of grace can take a different
+course <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">in ordine intentionis</span></span>
+from that <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">in ordine executionis</span></span>
+is a mere fiction. If eternal salvation in the order of
+temporal execution is given only as a reward of merit,
+it must be a reward of merit also in the order of intention.
+In both cases predestination depends upon a future
+condition.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Perhaps the worst feature of the theory of absolute predestination
+is the fact that it involves the absolute reprobation
+of those not predestined to glory. <span class="tei tei-q">“If it could
+be validly argued,”</span> says Gutberlet, <span class="tei tei-q">“that, since the end
+must be willed before the means, salvation must be
+decreed before the means to its attainment (<span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span> merits),
+the argument would be applicable also to the damned.
+If God <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">voluntate antecedente</span></span> wills to lead
+only a few to salvation, and if this intention must precede every other,
+then He must likewise <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">voluntate antecedente</span></span>
+have in view the end of the reprobates, which is His own glorification
+through the manifestation of His justice and mercy.
+<span class="tei tei-pb" id="page206">[pg 206]</span><a name="Pg206" id="Pg206" class="tei tei-anchor"></a>
+Hence He must also decree the means necessary to obtain
+this end, <span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span> He must cause these unfortunate creatures to
+sin, in order that they may reach the end for which He
+has predestined them; in other words, He must pre-ordain
+them to sin and eternal damnation,”</span><a id="noteref_622" name="noteref_622" href="#note_622"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">622</span></span></a> which is what Calvin
+teaches. The advocates of the theory naturally shrink
+from adopting such a blasphemous conclusion, and fall
+back upon the theory of <em class="tei tei-emph"><span style="font-style: italic">negative</span></em> reprobation, which, however,
+amounts practically to the same thing.<a id="noteref_623" name="noteref_623" href="#note_623"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">623</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+5. <span class="tei tei-hi"><span style="font-variant: small-caps">The Theory of Hypothetical Predestination
+post Praevisa Merita.</span></span>—Predestination,
+like God's will to save all men, is based
+on a hypothetical decree. Those only are predestined
+to eternal happiness who shall merit it
+as a reward. It is solely by reason of His infallible
+foreknowledge of these merits that God's hypothetical
+decree of predestination becomes absolute.
+Or, as Becanus puts it, <span class="tei tei-q">“God first prepared
+the gifts of grace, and then elected to eternal life those whose
+good use of the gifts He foresaw.”</span><a id="noteref_624" name="noteref_624" href="#note_624"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">624</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This view, which strongly appeals to us for the reason
+that it sets aside the cruel theory of <span class="tei tei-q">“negative reprobation,”</span>
+was defended by such earlier Scholastics as Alexander
+of Hales and Albertus Magnus, and by many eminent
+later writers, <span class="tei tei-hi"><span style="font-style: italic">e.g.</span></span> Toletus, Lessius, Frassen, Stapleton,
+<span class="tei tei-pb" id="page207">[pg 207]</span><a name="Pg207" id="Pg207" class="tei tei-anchor"></a>
+Tournely, and is held to-day by nearly all theologians outside
+the Thomist school. What gave it special authority
+in modern times was the recommendation of St. Francis de
+Sales, who, in a letter to Lessius (Aug. 26, 1618) described the theory of
+conditional predestination <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">post praevisa
+merita</span></span> as <span class="tei tei-q">“more in harmony with the mercy and grace of God, truer and
+more attractive.”</span><a id="noteref_625" name="noteref_625" href="#note_625"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">625</span></span></a> This view
+has a solid basis both in Scripture and Tradition.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) Holy Scripture clearly teaches the universality
+of God's saving will. Now if God <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">voluntate
+antecedente</span></span> wills the eternal salvation of all
+men without exception,<a id="noteref_626" name="noteref_626" href="#note_626"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">626</span></span></a> He cannot possibly intend
+that only some shall be saved.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+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 works. St. Paul, whose Epistle to
+the Romans is cited as a <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">locus classicus</span></span>
+by the advocates of the theory,<a id="noteref_627" name="noteref_627" href="#note_627"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">627</span></span></a> wrote towards
+the end of his life to Timothy: <span class="tei tei-q">“I have fought a
+good fight, I have finished my course, I have kept the
+faith. As to the rest, there is laid up for me a crown
+of justice, which the Lord the just judge will render to
+me in that day.”</span><a id="noteref_628" name="noteref_628" href="#note_628"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">628</span></span></a> In writing these lines the Apostle
+no doubt had in mind the sentence of the Universal
+<span class="tei tei-pb" id="page208">[pg 208]</span><a name="Pg208" id="Pg208" class="tei tei-anchor"></a>
+Judge: <span class="tei tei-q">“Come, ye blessed of my Father, possess you the
+kingdom prepared for you from the foundation of the
+world,”</span><a id="noteref_629" name="noteref_629" href="#note_629"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">629</span></span></a>—which may with far greater reason be termed
+a <span class="tei tei-q">“classical”</span> text than the obscure ninth chapter of the
+Epistle to the Romans. To prepare for men the kingdom
+of heaven from the foundation (<span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span> beginning) of the
+world, is to predestine them to eternal happiness. Now,
+God has <span class="tei tei-q">“prepared”</span> the kingdom of heaven for men in
+view of their foreseen merits, that is to say, conditionally. The causal
+conjunction <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">enim</span></span> in the sentence following the
+one just quoted (Matth. XXVI, 25): <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Esurivi enim et
+dedistis mihi manducare</span></span>, etc.,”</span> refers to the entire preceding
+sentence, not only to the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">possidete</span></span> in time,
+but also to the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">paratum</span></span> in eternity.
+Consequently, the eternal decree of predestination itself, like its temporal
+execution, depends on good works or merit. This interpretation
+of Matth. XXV, 34-36 is confirmed by the
+sentence pronounced upon the reprobates, Matth. XXV,
+41 sqq.: <span class="tei tei-q">“Depart from me, you cursed, into everlasting
+fire, which was prepared for the devil and his angels.
+For I was hungry, and you gave me not to eat,
+etc.”</span> The <span class="tei tei-q">“everlasting fire”</span> is manifestly decreed
+from all eternity in the same sense in which it is inflicted in
+time, namely, <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">propter et post praevisa merita</span></span>.
+Billuart's contention<a id="noteref_630" name="noteref_630" href="#note_630"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">630</span></span></a> that hell has been prepared solely
+for <span class="tei tei-q">“the devil and his angels”</span> is untenable, because in
+several other Scriptural passages<a id="noteref_631" name="noteref_631" href="#note_631"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">631</span></span></a> the reprobates are
+expressly classed among the followers of Satan. If we
+add to this that our Divine Lord, in foretelling the last
+judgment, had naturally to formulate his prediction so as
+<span class="tei tei-pb" id="page209">[pg 209]</span><a name="Pg209" id="Pg209" class="tei tei-anchor"></a>
+not only to show its absolute justice but likewise to intimate
+that, had they so willed, the damned might have had
+their place on the right hand of the Great Judge, we
+must admit that the theory of predestination
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">post praevisa
+merita</span></span> has a solid foundation in Scripture.<a id="noteref_632" name="noteref_632" href="#note_632"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">632</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) The Greek Fathers unanimously favor hypothetical
+predestination, which fact has caused
+the theory to be commonly referred to as <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">sententia
+Graecorum</span></span>.”</span><a id="noteref_633" name="noteref_633" href="#note_633"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">633</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Thus St. Chrysostom interprets the judgment of the
+Son of Man as follows: <span class="tei tei-q">“Possess ye the kingdom
+[of heaven] as your own by heredity, as a paternal
+heritage, as a gift long due to you; for it was prepared
+and arranged for you before you came into existence,
+because I knew beforehand that you would be
+what you are.”</span><a id="noteref_634" name="noteref_634" href="#note_634"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">634</span></span></a>
+Theodoret says: <span class="tei tei-q">“He did not simply
+predestine [men], but He predestined them because
+He foreknew [their merits].”</span><a id="noteref_635" name="noteref_635" href="#note_635"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">635</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The Latin Fathers before St. Augustine all without
+exception taught hypothetical predestination. St.
+Hilary says: <span class="tei tei-q">“Many are called, but few are chosen....
+Hence election is not a matter of indiscriminate choice,
+but a selection based on merit.”</span><a id="noteref_636" name="noteref_636" href="#note_636"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">636</span></span></a> And St. Ambrose:
+<span class="tei tei-pb" id="page210">[pg 210]</span><a name="Pg210" id="Pg210" class="tei tei-anchor"></a>
+<span class="tei tei-q">“Therefore the Apostle says: <span class="tei tei-q">‘Whom he foreknew he
+also predestined’</span> (Rom. VIII, 29); for He did not predestine
+before He foreknew, but He predestined a reward
+to those whose merits He foresaw.”</span><a id="noteref_637" name="noteref_637" href="#note_637"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">637</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The question cannot, as Bellarmine contends,<a id="noteref_638" name="noteref_638" href="#note_638"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">638</span></span></a> be
+decided on the sole authority of St. Augustine, because
+he is claimed by both parties to the controversy.<a id="noteref_639" name="noteref_639" href="#note_639"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">639</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+On account of the existing differences of opinion it
+is impossible to establish the theory of hypothetical predestination
+on the basis of Scholastic teaching.<a id="noteref_640" name="noteref_640" href="#note_640"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">640</span></span></a> The
+opinion of St. Thomas is in dispute;<a id="noteref_641" name="noteref_641" href="#note_641"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">641</span></span></a> likewise that of
+St. Bonaventure. Scotus in his controversy with Henry
+of Ghent shows a disposition to favor absolute predestination,
+but leaves the question open. <span class="tei tei-q">“Let every
+one,”</span> he says,<a id="noteref_642" name="noteref_642" href="#note_642"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">642</span></span></a> <span class="tei tei-q">“choose whichever opinion suits him
+best, without prejudice to the divine liberty, which must be
+safeguarded against injustice, and to the other truths
+that are to be held in respect of God.”</span><a id="noteref_643" name="noteref_643" href="#note_643"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">643</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+6. <span class="tei tei-hi"><span style="font-variant: small-caps">A Compromise Theory.</span></span>—For the sake of
+completeness we will add a few words on a theory
+which takes middle ground between the two just
+<span class="tei tei-pb" id="page211">[pg 211]</span><a name="Pg211" id="Pg211" class="tei tei-anchor"></a>
+reviewed, holding that, while the common run of
+humanity is predestined hypothetically, a few
+exceptionally favored Saints enjoy the privilege of
+absolute predestination.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Among the champions of this <span class="tei tei-q">“eclectic”</span> theory may be mentioned:
+Ockam,<a id="noteref_644" name="noteref_644" href="#note_644"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">644</span></span></a> Gabriel Biel,<a id="noteref_645" name="noteref_645" href="#note_645"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">645</span></span></a> Ysambert,<a id="noteref_646" name="noteref_646" href="#note_646"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">646</span></span></a> and
+Ambrosius Catharinus.<a id="noteref_647" name="noteref_647" href="#note_647"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">647</span></span></a> The Saints regarded by these
+writers as absolutely predestined to eternal glory are: the
+Blessed Virgin Mary, the prophets and Apostles, St. Joseph,
+St. Aloysius, and a few others, as well as all infants
+dying in the grace of Baptism. Billuart,<a id="noteref_648" name="noteref_648" href="#note_648"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">648</span></span></a> Dominicus
+Soto, 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 Church. This objection is unfounded.
+For though the <span class="tei tei-q">“eclectic”</span> theory has little or
+no support either in Revelation or in reason, it sufficiently
+safeguards the dogma of predestination by admitting that
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">voluntate consequente</span></span>
+none but the predestined can attain
+to eternal beatitude.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Only with regard to the Blessed Virgin Mary are we
+inclined to make an exception. It is probable that she
+was predestined to eternal glory
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">ante praevisa merita</span></span>, because,
+in the words of Lessius, the privileges she enjoyed
+<span class="tei tei-q">“exceed all measure and must not be extended to any
+other human being.”</span><a id="noteref_649" name="noteref_649" href="#note_649"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">649</span></span></a>
+</p>
+
+</div>
+
+<span class="tei tei-pb" id="page212">[pg 212]</span><a name="Pg212" id="Pg212" class="tei tei-anchor"></a>
+
+<div class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em">
+<a name="toc33" id="toc33"></a>
+<a name="pdf34" id="pdf34"></a>
+<h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">Article 4. The Reprobation Of The Damned</h4>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The reprobation of the damned is sometimes called
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">praedestinatio ad
+gehennam</span></span>, though, as we have remarked,
+the term <span class="tei tei-q">“predestination”</span> should properly be
+restricted to the blessed.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+There can be no absolute and positive predestination
+to eternal punishment, and the pains of hell can
+be threatened only in view of mortal sin. Hence reprobation
+may be defined, in the words of Peter Lombard, as
+<span class="tei tei-q">“God's foreknowledge of the wickedness of some creatures and
+the preparation of their damnation.”</span><a id="noteref_650" name="noteref_650" href="#note_650"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">650</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+A distinction must, however, be made (at least in theory),
+between <em class="tei tei-emph"><span style="font-style: italic">positive</span></em> and <em class="tei tei-emph"><span style="font-style: italic">negative</span></em> reprobation. To
+teach positive reprobation would be heretical. Negative
+reprobation, on the other hand, is defended by all those
+Catholic theologians who advocate the theory of absolute
+predestination <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">ante praevisa
+merita</span></span>.<a id="noteref_651" name="noteref_651" href="#note_651"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">651</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+1. <span class="tei tei-hi"><span style="font-variant: small-caps">Heretical Predestinarianism or the
+Theory of the Positive Reprobation of the
+Damned.</span></span>—Heretical Predestinarianism was
+taught by Lucidus, Gottschalk, Wiclif, Hus, the
+younger Jansenius, and especially by Calvin.
+The latter asserted that the salvation of the elect
+and the damnation of the reprobate are the effects
+of an unconditional divine decree.<a id="noteref_652" name="noteref_652" href="#note_652"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">652</span></span></a>
+</p>
+
+<span class="tei tei-pb" id="page213">[pg 213]</span><a name="Pg213" id="Pg213" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+According to this abominable heresy, the sin of Adam
+and the spiritual ruin which it entailed upon his descendants
+are attributable solely to the will of God. God produces
+in the reprobate a <span class="tei tei-q">“semblance of faith,”</span> only to
+make them all the more deserving of damnation. In the
+beginning of the seventeenth century Arminius and a few
+other theologians of the Dutch Reformed Church, repelled
+by Calvin's <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">decretum
+horribile</span></span>, ascribed the positive reprobation
+of the damned to original sin
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">lapsus</span></span>). These
+writers, called Infralapsarians or Postlapsarians, were
+opposed by the strict school of Calvinist divines under
+the leadership of Gomarus. The great Calvinist Synod of
+Dordrecht (1618-1619) condemned the principles of Arminius,
+and subsequently his adherents were driven from
+Holland.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The Catholic Church condemned Predestinarianism
+as early as 529 at the Second Council of
+Orange, which among other things declared:
+<span class="tei tei-q">“We not only refuse to believe that some men are
+by divine power predestined to evil, but if
+there be any who hold such a wicked thing, we condemn them with
+utter detestation.”</span><a id="noteref_653" name="noteref_653" href="#note_653"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">653</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The Tridentine Council defined against Calvin:
+<span class="tei tei-q">“If any one saith that the grace of justification
+is attained to only by those who are predestined
+unto life, but that all others who are called, are
+called indeed, but receive not grace, as being by
+<span class="tei tei-pb" id="page214">[pg 214]</span><a name="Pg214" id="Pg214" class="tei tei-anchor"></a>
+divine power predestined unto evil; let him be
+anathema.”</span><a id="noteref_654" name="noteref_654" href="#note_654"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">654</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Calvinism, both supra- and infra-lapsarian, is
+easily refuted from Revelation and Tradition.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) It runs counter to all those texts of the
+Bible which assert the universality of God's
+saving will,<a id="noteref_655" name="noteref_655" href="#note_655"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">655</span></span></a>
+the bestowal of sufficient grace
+on all sinners,<a id="noteref_656" name="noteref_656" href="#note_656"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">656</span></span></a> and the divine attribute of holiness.<a id="noteref_657" name="noteref_657" href="#note_657"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">657</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Calvin endeavored to prove his blasphemous doctrine
+chiefly from the ninth chapter of St. Paul's Epistle to the
+Romans.<a id="noteref_658" name="noteref_658" href="#note_658"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">658</span></span></a> His disciple Beza relied mainly on 1 Pet. II,
+7 sq.: <span class="tei tei-q">“But to them that believe not, the stone which
+the builders rejected, the same is made the head of the
+corner: and a stone of stumbling, and a rock of scandal,
+to them who stumble at the word, neither do believe,
+whereunto also they are set,”</span><a id="noteref_659" name="noteref_659" href="#note_659"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">659</span></span></a> <span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span>, according to Beza,
+predestined not to believe.<a id="noteref_660" name="noteref_660" href="#note_660"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">660</span></span></a> But this interpretation is
+obviously wrong. For we know from Is. VIII, 14<a id="noteref_661" name="noteref_661" href="#note_661"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">661</span></span></a>
+and Matth. XXI, 44,<a id="noteref_662" name="noteref_662" href="#note_662"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">662</span></span></a> that those who fall on this stone
+<span class="tei tei-pb" id="page215">[pg 215]</span><a name="Pg215" id="Pg215" class="tei tei-anchor"></a>
+are ground to powder as a punishment for the sin of unbelief.<a id="noteref_663" name="noteref_663" href="#note_663"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">663</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) The Fathers, especially those of the East,
+are unanimous in upholding the orthodox teaching
+of the Church. The only one whom adherents
+of Predestinarianism have dared to claim is
+St. Augustine.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Yet the <span class="tei tei-q">“Doctor of Grace”</span> expressly teaches: <span class="tei tei-q">“God
+is good, God is just. He can deliver some without
+merits because He is good; but He cannot damn any one
+without demerits, because He is just.”</span><a id="noteref_664" name="noteref_664" href="#note_664"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">664</span></span></a> St. Prosper re-echoes
+this teaching when he says of the reprobates:
+<span class="tei tei-q">“Of their own will they went out; of their own will they
+fell; and because their fall was foreknown, they were not
+predestined. They would, however, be predestined if
+they were to return and persevere in holiness; hence God's
+predestination is for many the cause of perseverance, for
+none the cause of falling away.”</span><a id="noteref_665" name="noteref_665" href="#note_665"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">665</span></span></a> St. Fulgentius expresses
+himself in similar language.<a id="noteref_666" name="noteref_666" href="#note_666"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">666</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<a name="Part_I_Chapter_II_Section_3_Article_4_Number_2" id="Part_I_Chapter_II_Section_3_Article_4_Number_2" class="tei tei-anchor"></a>
+2. <span class="tei tei-hi"><span style="font-variant: small-caps">The Theory of </span><span class="tei tei-q"><span style="font-variant: small-caps">“</span><span style="font-variant: small-caps">Negative Reprobation.</span><span style="font-variant: small-caps">”</span></span></span>—Negative
+reprobation is defined by its defenders
+as an eternal decree by which God excludes
+<span class="tei tei-pb" id="page216">[pg 216]</span><a name="Pg216" id="Pg216" class="tei tei-anchor"></a>
+from Heaven those not absolutely predestined, in
+other words, determines not to save them.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) Gonet explains the difference between negative and
+positive reprobation in Scholastic terminology as follows:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">... quod haec [i.e. positiva] habet non solum terminum
+a quo, nempe exclusionem a gloria, sed etiam terminum ad
+quem, scil. poenam sive damni sive sensus; illa vero
+[i.e. negativa] solum habet terminum a quo, nempe exclusionem
+a gloria ut beneficio indebito, non vero terminum
+ad quem, quia ex vi exclusionis ut sic praecise et ut
+habet rationem purae negationis, non intelligitur reprobus
+esse damnandus aut ulli poenae sive damni sive sensus
+deputandus.</span></span>”</span><a id="noteref_667" name="noteref_667" href="#note_667"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">667</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The general principle laid down in this quotation is
+variously developed by Thomist theologians.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The rigorists (Alvarez, John a S. Thoma, Estius, Sylvius)
+assign as the motive of reprobation the sovereign
+will of God. God, they say, without taking into account possible sins
+and demerits, determined <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">a priori</span></span> to exclude
+from Heaven those who are not predestined. De Lemos,
+Gotti, Gonet, Gazzaniga, and others condemn this view as
+incompatible with the teaching of St. Thomas, and, appealing to
+St. Augustine's doctrine of the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">massa damnata</span></span>,
+find the ultimate reason for the exclusion of the
+reprobates from heaven in original sin, in which God,
+without being unjust, could leave as many as He saw
+fit. Goudin, Graveson, Billuart, and others assume that
+the reprobates are not directly excluded from eternal glory
+but merely from <span class="tei tei-q">“effective election”</span> thereunto, God simply having decreed
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">ante praevisa merita</span></span> to leave them to
+their weakness.<a id="noteref_668" name="noteref_668" href="#note_668"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">668</span></span></a>
+</p>
+
+<span class="tei tei-pb" id="page217">[pg 217]</span><a name="Pg217" id="Pg217" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+While the Thomists found no difficulty in harmonizing
+this view with their theory of physical premotion,
+the few Molinists who espoused it were hard put
+in trying to square it with the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">scientia
+media</span></span>.<a id="noteref_669" name="noteref_669" href="#note_669"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">669</span></span></a> On the
+whole these Molinists endorse the third and mildest
+of the above-quoted opinions, which differs only
+theoretically from the rigoristic view described in the first
+place. Practically it makes no difference whether God
+directly excludes a man from heaven or refuses to give
+him the graces necessary to attain it.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Surveying all three of the theories under consideration
+we cannot but regard the first and third as heartless
+and cruel, because they attribute eternal reprobation
+to a positive decree that takes effect independently of
+sin; the second, (which ascribes reprobation to original
+sin), is open to the serious dogmatic objection that it contradicts
+the teaching of St. Paul and the Tridentine declaration
+that <span class="tei tei-q">“there is no condemnation
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">nihil damnationis</span></span>)
+in those who are truly buried together with Christ
+by baptism into death.”</span><a id="noteref_670" name="noteref_670" href="#note_670"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">670</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) Negative reprobation is rightly regarded as
+the logical counterpart of absolute predestination.<a id="noteref_671" name="noteref_671" href="#note_671"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">671</span></span></a>
+If Almighty God, by an absolute decree,
+without regard to any possible merits, merely to
+reveal His divine attributes and to <span class="tei tei-q">“embellish the
+universe,”</span> had determined that only those could
+enter the <span class="tei tei-q">“Heavenly Jerusalem”</span> who were antecedently
+predestined thereto, it would inevitably
+follow that the unfortunate remainder of humanity
+<span class="tei tei-pb" id="page218">[pg 218]</span><a name="Pg218" id="Pg218" class="tei tei-anchor"></a>
+by the very same decree were <span class="tei tei-q">“passed over,”</span>
+<span class="tei tei-q">“omitted,”</span> <span class="tei tei-q">“overlooked,”</span> <span class="tei tei-q">“not elected,”</span> or, as
+Gonet honestly admits, <span class="tei tei-q">“excluded from Heaven,”</span>
+which is the same thing as being negatively condemned
+to hell.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The logical distinction between positive and negative
+reprobation, therefore, consists mainly in this, that the
+former signifies absolute damnation to hell, the latter
+(equally absolute) non-election to Heaven. To protect
+the Catholic champions of negative reprobation against
+unjust aspersions, however, it is necessary to point out
+certain fundamental differences between their theory and
+the heresy of Calvin.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Calvin and the Jansenists openly deny the universality
+both of God's saving will and of the atonement; they refuse
+to admit the actual bestowal of sufficient grace upon
+those fore-ordained to eternal damnation; and claim
+that the human will loses its freedom under the predominance
+of efficacious grace or concupiscence. The Catholic
+defenders of negative reprobation indignantly reject
+the charge that their position logically leads to any such
+heretical implications.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+c) 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 men. For if God willed absolutely and antecedently
+to <span class="tei tei-q">“exclude some men from Heaven,”</span>
+as Gonet asserts, or <span class="tei tei-q">“not to elect them to eternal
+glory,”</span> as Suarez contends, then it would be His
+absolute will that they perish.
+</p>
+
+<span class="tei tei-pb" id="page219">[pg 219]</span><a name="Pg219" id="Pg219" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+α) For one thus negatively reprobated it is metaphysically
+impossible to attain eternal salvation. To hold
+otherwise would be tantamount to assuming that an
+essentially absolute decree of God can be frustrated.
+This consideration led certain Thomists<a id="noteref_672" name="noteref_672" href="#note_672"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">672</span></span></a> to describe the
+divine <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">voluntas salvifica</span></span>
+as rather an ineffectual
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">velleitas</span></span>.<a id="noteref_673" name="noteref_673" href="#note_673"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">673</span></span></a>
+But this conflicts with the obvious teaching of
+Revelation.<a id="noteref_674" name="noteref_674" href="#note_674"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">674</span></span></a>
+Suarez labors in vain to reconcile the sincerity of
+God's salvific will with the theory of negative reprobation.
+The two are absolutely irreconcilable. How could God
+sincerely will the salvation of all men if it were true, as
+Suarez says, that <span class="tei tei-q">“it is not in man's power to work out
+his eternal salvation in case he falls under non-election,
+non-predestination, or, which amounts to the same thing,
+negative reprobation”</span>?<a id="noteref_675" name="noteref_675" href="#note_675"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">675</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+β) The cruel absurdity of the theory of negative
+reprobation becomes fully apparent when we consider
+the attitude it ascribes to God. Gonet writes: <span class="tei tei-q">“Foreseeing
+that the whole human race would be depraved by
+original sin, God, in view of the merits of Christ who
+was to come, elected some men to glory and, in punishment
+of original sin and to show His justice towards
+them and His greater mercy towards the elect, permitted
+others to miss the attainment of beatitude, in other words,
+He positively willed that they should not attain it....
+In virtue of this efficacious intention He devised appropriate
+means for the attainment of His purpose, and seeing
+that some would miss beatitude by simply being left
+<span class="tei tei-pb" id="page220">[pg 220]</span><a name="Pg220" id="Pg220" class="tei tei-anchor"></a>
+in the state of original sin, and others by being permitted
+to fall into actual sins and to persevere therein, He
+formally decreed this permission, and finally ... by a
+command of His intellect ordained these means towards
+the attainment of the aforesaid end.”</span><a id="noteref_676" name="noteref_676" href="#note_676"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">676</span></span></a> 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 sin. Suarez is perfectly right in characterizing Gonet's teaching as
+<span class="tei tei-q">“incompatible with sound doctrine.”</span><a id="noteref_677" name="noteref_677" href="#note_677"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">677</span></span></a>
+But his own teaching is equally unsound and
+cruel. For he, too, is compelled to assert: <span class="tei tei-q">“Predestination
+to glory is the motive for which efficacious or infallible
+means towards attaining that end are bestowed.
+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 end.”</span><a id="noteref_678" name="noteref_678" href="#note_678"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">678</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Holy Scripture fortunately speaks a different language.
+It describes God as a loving Father, who <span class="tei tei-q">“wills not
+that any should perish, but that all should return to
+penance.”</span><a id="noteref_679" name="noteref_679" href="#note_679"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">679</span></span></a>
+</p>
+
+<span class="tei tei-pb" id="page221">[pg 221]</span><a name="Pg221" id="Pg221" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+γ) Practically it makes no difference whether a man is
+positively condemned to eternal damnation, as Calvin
+and the Jansenists assert, or negatively excluded from
+Heaven, as held by the orthodox theologians whom we
+have just quoted. The alleged distinction between positive
+and negative reprobation is <span class="tei tei-q">“a distinction without a difference.”</span>
+For an adult to be excluded from Heaven simply
+means that he is damned. There is no such thing as a
+middle state or a purely natural beatitude. Lessius justly
+says that to one reprobated by God it would be all the
+same whether his reprobation was positive or negative,
+because in either case he would be inevitably
+lost.<a id="noteref_680" name="noteref_680" href="#note_680"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">680</span></span></a>
+</p>
+
+<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em">
+<span class="tei tei-hi"><span style="font-size: 90%; font-variant: small-caps">Readings</span></span><span style="font-size: 90%">:—*Ruiz, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De Praedestinatione
+et Reprobatione</span></span><span style="font-size: 90%">, Lyons 1628.—Ramirez, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De Praedestinatione
+et Reprobatione</span></span><span style="font-size: 90%">, 2 vols., Alcalá 1702.—*Lessius, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De
+Perfectionibus Moribusque Divinis</span></span><span style="font-size: 90%">, XIV, 2.—*</span><span class="tei tei-hi"><span style="font-size: 90%; font-variant: small-caps">Idem</span></span><span style="font-size: 90%">,
+</span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De Praedestinatione et Reprobatione</span></span><span style="font-size: 90%">
+(</span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Opusc.</span></span><span style="font-size: 90%">, Vol. II, Paris 1878).—Tournely,
+</span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De Deo</span></span><span style="font-size: 90%">, qu. 22 sqq.—Schrader,
+</span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Commentarii</span></span><span style="font-size: 90%">, I-II, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De Praedestinatione</span></span><span style="font-size: 90%">,
+Vienna 1865.—J. P. Baltzer, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Des hl. Augustinus Lehre über
+Prädestination und Reprobation</span></span><span style="font-size: 90%">, Vienna 1871.—Mannens, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De
+Voluntate Dei Salvifica et Praedestinatione</span></span><span style="font-size: 90%">, Louvain 1883.—O. Rottmanner, O.
+S. B., </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Der Augustinismus</span></span><span style="font-size: 90%">, München 1892.—O. Pfülf, S. J.,
+</span><span class="tei tei-q"><span style="font-size: 90%">“</span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Zur Prädestinationslehre des hl. Augustinus</span></span><span style="font-size: 90%">,</span><span style="font-size: 90%">”</span></span><span style="font-size: 90%"> in the
+Innsbruck </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Zeitschrift für kath. Theologie</span></span><span style="font-size: 90%">, 1893, pp. 483
+sqq.—B. J. Otten, S. J., </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">A Manual of the History of Dogmas</span></span><span style="font-size: 90%">,
+Vol. I, St. Louis 1917, pp. 281, 378,
+382 sqq.
+</span></div>
+
+</div>
+
+</div>
+
+</div>
+
+<span class="tei tei-pb" id="page222">[pg 222]</span><a name="Pg222" id="Pg222" class="tei tei-anchor"></a>
+
+<hr class="page" /><div class="tei tei-div" style="margin-bottom: 4.00em; margin-top: 4.00em">
+<a name="toc35" id="toc35"></a>
+<a name="pdf36" id="pdf36"></a>
+<h2 class="tei tei-head" style="text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"><span style="font-size: 144%">Chapter III. Grace In Its Relation To Free-Will</span></h2>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+When we speak of the relation of grace to
+free-will, we mean efficacious grace; merely sufficient
+grace, as such, does not involve consent.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The Protestant reformers and the Jansenists
+denied the freedom of the human will under the
+influence of efficacious grace.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Catholic theologians have always staunchly upheld
+both the freedom of the will and the efficacy
+of grace, but they disagree in explaining the
+mutual relations between grace and free-will.
+</p>
+
+<span class="tei tei-pb" id="page223">[pg 223]</span><a name="Pg223" id="Pg223" class="tei tei-anchor"></a>
+
+<hr class="page" /><div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em">
+<a name="toc37" id="toc37"></a>
+<a name="pdf38" id="pdf38"></a>
+<a name="Part_I_Chapter_III_Section_1" id="Part_I_Chapter_III_Section_1" class="tei tei-anchor"></a>
+<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Section 1. The Heresy of The Protestant Reformers And The Jansenists</span></h3>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+1. <span class="tei tei-hi"><span style="font-variant: small-caps">The Heretical Errors of Luther, Calvin,
+and Jansenius Contrasted With the Orthodox
+Teaching of the Church.</span></span>—Luther
+and Calvin asserted that the freedom of the will
+was irretrievably lost by original sin. 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 grace. Against
+both these heresies the Church has always maintained
+that the will remains free under the influence
+of efficacious grace.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) Luther taught<a id="noteref_681" name="noteref_681" href="#note_681"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">681</span></span></a> 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 (according
+as <span class="tei tei-q">“God or the devil rides him”</span>),<a id="noteref_682" name="noteref_682" href="#note_682"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">682</span></span></a> and that the grace of
+Christ, far from restoring man's liberty, compels him
+to act with intestine necessity.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Calvin<a id="noteref_683" name="noteref_683" href="#note_683"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">683</span></span></a> carried this teaching to its logical conclusions
+by asserting: (1) that the will of our first parents was
+<span class="tei tei-pb" id="page224">[pg 224]</span><a name="Pg224" id="Pg224" class="tei tei-anchor"></a>
+free in Paradise, but lost its freedom by original sin; (2)
+that we cannot be delivered from the slavery of Satan
+except by the grace of Christ, which does not, however,
+restore liberty, but simply compels the will to do good;
+(3) that, though the will under the influence of grace is
+passive, and must needs follow the impulse to which it
+is subjected, yet its acts are vital and spontaneous.<a id="noteref_684" name="noteref_684" href="#note_684"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">684</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Against these heresies the Council of Trent
+maintained the existence of free-will both in the
+state of original sin<a id="noteref_685" name="noteref_685" href="#note_685"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">685</span></span></a> and under the influence of
+efficacious grace: <span class="tei tei-q">“If any one saith that man's
+free-will, moved and excited by God, by assenting
+to God exciting and calling, ... cannot refuse
+its consent if it would, but that, as something inanimate,
+it does nothing whatever and is merely
+passive: let him be anathema.”</span><a id="noteref_686" name="noteref_686" href="#note_686"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">686</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) Jansenius differed from Luther and Calvin
+mainly in drawing a sharper distinction between
+freedom from external constraint (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">libertas a
+coactione</span></span>) and freedom from internal compulsion
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">libertas a necessitate</span></span>), and maintaining
+that the will, when under the influence of grace, is exempt
+from external constraint, though not from interior
+compulsion, and that the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">libertas a coactione</span></span>
+<span class="tei tei-pb" id="page225">[pg 225]</span><a name="Pg225" id="Pg225" class="tei tei-anchor"></a>
+is entirely sufficient to gain merit or demerit in
+the fallen state.<a id="noteref_687" name="noteref_687" href="#note_687"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">687</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The Jansenist teaching on the subject of grace may
+be outlined as follows: (1) By original sin man lost
+the moral liberty which he had enjoyed in Paradise
+and became subject to a twofold delectation—<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">delectatio coelestis victrix</span></span> and <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">delectatio terrena sive carnalis
+victrix</span></span>. (2) These two delectations are continually
+contending for the mastery; the stronger always defeats
+the weaker, (3) and the will, unable to offer
+resistance, is alternately overpowered now by the one
+and then by the other.<a id="noteref_688" name="noteref_688" href="#note_688"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">688</span></span></a> (4) In each case the
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">delectatio coelestis</span></span> is either stronger than
+the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">delectatio terrena</span></span>,
+or it is weaker, or it is of equal strength. When it is
+stronger, the will is overcome by grace, which in that
+case becomes <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">efficax</span></span> or
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">irresistibilis</span></span>. When it is weaker,
+the will simply <em class="tei tei-emph"><span style="font-style: italic">must</span></em> sin, because the
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">delectatio coelestis</span></span>
+is too weak to overcome the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">delectatio
+terrena</span></span>. The grace given to a man under such conditions is called by the
+Jansenists <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia parva sive sufficiens</span></span>.
+When the two delectations are equally strong, the will finds itself unable
+to come to a definite decision.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This false teaching inspired the famous <span class="tei tei-q">“five propositions”</span>
+of Jansenius, to-wit: (1) Man is unable to keep
+some of God's commandments for want of grace;
+(2) In the state of fallen nature no one ever resists
+interior grace; (3) To merit or demerit in the state of
+fallen nature it is sufficient to be free from external
+constraint; (4) The Semipelagian heresy consisted in assuming
+<span class="tei tei-pb" id="page226">[pg 226]</span><a name="Pg226" id="Pg226" class="tei tei-anchor"></a>
+the existence of a grace which man may either
+obey or resist; and (5) Christ did not die for all men,
+but solely for the predestined.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+These propositions were condemned as heretical
+by Pope Innocent X in his dogmatic Bull
+<span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">Cum occasione</span></span>,”</span> of May 31, 1653. All five are
+implicitly contained in the second, <span class="tei tei-hi"><span style="font-style: italic">viz.</span></span>: In the
+state of fallen nature no one ever resists interior
+grace. <span class="tei tei-q">“If it is true that fallen man never resists
+interior grace (second proposition), it follows
+that a just man who violates a commandment of
+God has not had the grace to observe it, that he
+therefore transgressed it through inability to fulfil
+it (first proposition). If, however, he has
+sinned and thus incurred demerit, it is clear that
+the liberty of indifference is not a requisite condition
+of demerit, and what is said of demerit is
+likewise true of its correlative, merit (third
+proposition). On the other hand, if grace is
+wanting to the just whenever they fall, it is wanting
+still more to sinners; it is therefore impossible
+to maintain that the death of Jesus Christ assured
+to every man the graces necessary for salvation
+(fifth proposition). As a further consequence,
+the Semipelagians were in error in admitting the
+universal distribution of a grace which may be
+resisted (fourth proposition).”</span><a id="noteref_689" name="noteref_689" href="#note_689"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">689</span></span></a>
+</p>
+
+<span class="tei tei-pb" id="page227">[pg 227]</span><a name="Pg227" id="Pg227" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+2. <span class="tei tei-hi"><span style="font-variant: small-caps">The Teaching of the Church Proved
+from Revelation.</span></span>—Far from favoring the determinism
+of the Reformers and of Jansenius, the
+Bible and Tradition positively contradict the contention
+that free-will is overpowered by grace.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) The operation of grace and the liberty of
+the will never appear in Sacred Scripture as mutually
+exclusive, but invariably as coöperating factors,
+though sometimes the one is emphasized,
+and sometimes the other, according to the purpose
+the sacred writer happens to have in view.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The Council of Trent expressly calls attention to
+this:<a id="noteref_690" name="noteref_690" href="#note_690"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">690</span></span></a> <span class="tei tei-q">“When it is said in the sacred writings, <span class="tei tei-q">‘Turn
+ye to me, and I will turn to you,’</span><a id="noteref_691" name="noteref_691" href="#note_691"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">691</span></span></a>
+we are admonished
+of our liberty; and when we answer: <span class="tei tei-q">‘Convert us, O
+God, to thee, and we shall be converted,’</span><a id="noteref_692" name="noteref_692" href="#note_692"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">692</span></span></a> we confess
+that we are forestalled by the grace of God.”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+St. Paul, it is true, asks: <span class="tei tei-q">“Who resisteth his [God's]
+will?”</span><a id="noteref_693" name="noteref_693" href="#note_693"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">693</span></span></a> But he also admonishes his favorite
+disciple Timothy: <span class="tei tei-q">“Exercise thyself unto godliness.”</span><a id="noteref_694" name="noteref_694" href="#note_694"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">694</span></span></a> St.
+Stephen testifies that the grace of the Holy Ghost does
+not compel the will. <span class="tei tei-q">“You always resist the Holy
+Ghost,”</span> he tells the Jews; <span class="tei tei-q">“as your fathers did, so do
+you also.”</span><a id="noteref_695" name="noteref_695" href="#note_695"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">695</span></span></a> Our Lord Himself teaches that grace exerts
+<span class="tei tei-pb" id="page228">[pg 228]</span><a name="Pg228" id="Pg228" class="tei tei-anchor"></a>
+no interior compulsion but invites free coöperation:
+<span class="tei tei-q">“If thou wilt enter into life, keep the commandments.”</span><a id="noteref_696" name="noteref_696" href="#note_696"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">696</span></span></a>
+The exhortations, promises, and threats uttered
+in various portions of Holy Writ would be meaningless
+if it were true that grace destroys free-will.<a id="noteref_697" name="noteref_697" href="#note_697"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">697</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) As regards Tradition, the Greek Fathers
+who wrote before St. Augustine defended the
+freedom of the will so energetically that they
+were subsequently accused of harboring Pelagian
+and Semipelagian errors.<a id="noteref_698" name="noteref_698" href="#note_698"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">698</span></span></a>
+Calvin himself admits
+that with but one exception the Fathers are
+unanimously opposed to his teaching.<a id="noteref_699" name="noteref_699" href="#note_699"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">699</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The one exception noted is St. Augustine, to whom both
+Calvin and Jansenius appeal with great confidence. It
+should be noted, however, that the point which chiefly
+concerned St. Augustine in his controversies with the
+Pelagians and Semipelagians, was the necessity and
+gratuity of grace, not its relation to free-will. Where he
+incidentally touches upon the latter, he shows by the manner
+in which he formulates his sentences that he regards
+the relation of grace to free-will as a great mystery. But
+he does not try to solve this mystery in the manner in
+<span class="tei tei-pb" id="page229">[pg 229]</span><a name="Pg229" id="Pg229" class="tei tei-anchor"></a>
+which Alexander the Great cut the Gordian knot. He
+does not declare: Grace is everything, free-will is nothing.
+If the power of grace destroyed the freedom of the
+human will, their mutual relation would be no problem.<a id="noteref_700" name="noteref_700" href="#note_700"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">700</span></span></a>
+Possibly St. Augustine in the heat of controversy
+now and then expressed himself in language open to
+misinterpretation, as when he said: <span class="tei tei-q">“Therefore aid was
+brought to the infirmity of the human will, so that it
+might be unchangeably and invincibly influenced by divine
+grace.”</span><a id="noteref_701" name="noteref_701" href="#note_701"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">701</span></span></a>
+But this and similar phrases admit of a
+perfectly orthodox interpretation. As the context shows,
+Augustine merely wished to assert the hegemony of
+grace in all things pertaining to salvation, and to emphasize
+the fact that free-will, strengthened by grace, is
+able to resist even the most grievous temptations.<a id="noteref_702" name="noteref_702" href="#note_702"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">702</span></span></a> At
+no period of his life did the Saint deny the freedom
+of the will under the influence of grace. We will quote
+but two out of many available passages in proof of this
+statement. <span class="tei tei-q">“To yield consent or to withhold it, whenever God calls, is
+the function of one's own will.”</span><a id="noteref_703" name="noteref_703" href="#note_703"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">703</span></span></a>
+<span class="tei tei-q">“For the freedom of the will is not destroyed because
+the will is aided; but it is aided precisely for the reason
+<span class="tei tei-pb" id="page230">[pg 230]</span><a name="Pg230" id="Pg230" class="tei tei-anchor"></a>
+that it remains free.”</span><a id="noteref_704" name="noteref_704" href="#note_704"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">704</span></span></a> St. Bernard of Clairvaux
+echoes this teaching when, in his own ingenious way, he
+summarizes the Catholic dogma as follows: <span class="tei tei-q">“Take
+away free will and there will be nothing left to save; take away grace and there
+will be no means left of salvation.”</span><a id="noteref_705" name="noteref_705" href="#note_705"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">705</span></span></a>
+</p>
+
+<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em">
+<span class="tei tei-hi"><span style="font-size: 90%; font-variant: small-caps">Readings</span></span><span style="font-size: 90%">:—*Bellarmine, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De Gratia et
+Libero Arbitrio</span></span><span style="font-size: 90%"> (</span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Opera Omnia</span></span><span style="font-size: 90%">, ed. Fèvre, Vols. V and VI,
+Paris 1873).—*Dechamps, S. J., </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De Haeresi Ianseniana</span></span><span style="font-size: 90%">,
+Paris 1645.—F. Wörter, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Die christliche
+Lehre über das Verhältnis von Gnade und Freiheit bis auf
+Augustinus</span></span><span style="font-size: 90%">, Freiburg 1856.—*Palmieri, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De Gratia Divina
+Actuali</span></span><span style="font-size: 90%">, thes. 39-48, Gulpen 1885.—S. Schiffini, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De Gratia
+Divina</span></span><span style="font-size: 90%">, pp. 357 sqq., 377 sqq., Freiburg 1901.—B. J. Otten, S. J.,
+</span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">A Manual of the History of Dogmas</span></span><span style="font-size: 90%">, Vol. II, St. Louis 1918, pp.
+507 sqq.
+</span></div>
+
+</div>
+
+<span class="tei tei-pb" id="page231">[pg 231]</span><a name="Pg231" id="Pg231" class="tei tei-anchor"></a>
+
+<hr class="page" /><div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em">
+<a name="toc39" id="toc39"></a>
+<a name="pdf40" id="pdf40"></a>
+<a name="Part_I_Chapter_III_Section_2" id="Part_I_Chapter_III_Section_2" class="tei tei-anchor"></a>
+<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Section 2. Theological Systems Devised To Harmonize The Dogmas
+Of Grace And Free-Will</span></h3>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The relation of grace to free-will may be regarded
+from a twofold point of view. We may
+take grace as the primary factor and trace it in
+its action on the human will; or, starting from
+the latter, we may endeavor to ascertain how free-will
+is affected by grace.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The first-mentioned method has given birth to two
+closely related theological systems, Thomism and Augustinianism;
+the latter to Molinism and Congruism, which
+are almost identical in substance.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Besides these there is a fifth theory, which tries
+to reconcile the two extremes and may therefore be called
+eclectic.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+That the human will is free, yet subject to the influence
+of grace, is an article of faith unhesitatingly accepted
+by all Catholic theologians. It is in trying to explain how
+grace and free-will coöperate, that the above-mentioned
+schools differ.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+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 Church. To-day, when so many more
+<span class="tei tei-pb" id="page232">[pg 232]</span><a name="Pg232" id="Pg232" class="tei tei-anchor"></a>
+important things are at stake and the faith is viciously
+assailed from without, the ancient controversy between
+Thomism and Molinism had better be left in abeyance.
+</p>
+
+<div class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em">
+<a name="toc41" id="toc41"></a>
+<a name="pdf42" id="pdf42"></a>
+<h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">Article 1. Thomism And Augustinianism</h4>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Thomism and Augustinianism both hinge on
+the concept of <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia efficax ab intrinseco s. per
+se</span></span>, whereas Molinism and Congruism will not
+admit even the existence of such a grace.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+1. <span class="tei tei-hi"><span style="font-variant: small-caps">The Thomistic Theory of Grace.</span></span>—The
+true founder of the Thomistic system is not St.
+Thomas Aquinas, who is also claimed by the
+Molinists, but the learned Dominican theologian
+Bañez (1528-1604). His teaching may be
+summarized as follows:
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) God is the First Cause (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">causa prima</span></span>)
+and Prime Mover (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">motor primus</span></span>) of all things,
+and all created or secondary causes (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">causae
+secundae</span></span>) derive their being and faculties, nay, their very acts from Him. If
+any creature could act independently of God, God would
+cease to be <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">causa prima</span></span> and
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">motor primus</span></span>.<a id="noteref_706" name="noteref_706" href="#note_706"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">706</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The influence of the First Cause is universal, that
+is to say, it produces all creatural acts without exception,—necessary
+and free, good and bad,—because no secondary
+cause has power to act unless it is set in motion
+by the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">motor primus</span></span>.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In influencing His creatures, however, God adapts
+<span class="tei tei-pb" id="page233">[pg 233]</span><a name="Pg233" id="Pg233" class="tei tei-anchor"></a>
+himself to the peculiar nature of each. The necessary
+causes He determines to act necessarily, the free causes,
+freely. All receive from Him their substance and their
+mode of action.<a id="noteref_707" name="noteref_707" href="#note_707"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">707</span></span></a> The rational creature,
+therefore, though subject to His determining influence, acts with perfect
+freedom, just as if it were not moved.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) In spite of free-will, however, the influence which
+God exerts on His rational creatures is irresistible because
+it proceeds from an absolute and omnipotent Being
+whose decrees brook no opposition. What God wills
+infallibly happens.<a id="noteref_708" name="noteref_708" href="#note_708"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">708</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Nevertheless, God is not the author of sin. He moves
+the sinner to perform an act; but He does not move
+Him to perform a sinful act. The malice of sin derives
+solely from the free will of man.<a id="noteref_709" name="noteref_709" href="#note_709"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">709</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+c) Since the divine influence causally precedes all
+creatural acts, God's concurrence with creatural causes
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">concursus generalis</span></span>) must be conceived as
+prevenient, not simultaneous. The Divine Omnipotence not only
+makes the action possible, but likewise effects it by moving
+the will from potentiality to actuality.<a id="noteref_710" name="noteref_710" href="#note_710"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">710</span></span></a> Consequently,
+the causal influence which the Creator exerts upon His
+creatures is not a mere <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">motio</span></span>, but a
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">praemotio</span></span>,—and not
+<span class="tei tei-pb" id="page234">[pg 234]</span><a name="Pg234" id="Pg234" class="tei tei-anchor"></a>
+merely moral, but physical (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">praemotio
+physica</span></span>).<a id="noteref_711" name="noteref_711" href="#note_711"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">711</span></span></a> It is
+by physical premotion that God's prevenient influence
+effects the free actions of His creatures, without regard
+to their assent.<a id="noteref_712" name="noteref_712" href="#note_712"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">712</span></span></a>
+Free-will is predetermined by God before
+it determines itself.<a id="noteref_713" name="noteref_713" href="#note_713"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">713</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+d) If we analyse God's physical predeterminations in
+so far as they are created entities, we find that they are
+nothing else than the effect and execution of His eternal
+decrees, embodied in the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">praedeterminatio
+physica</span></span>. It is the temporal execution of the latter that is called
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">praemotio physica</span></span>. Hence we are
+justified in speaking, not only of a temporal
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">praemotio</span></span>, but of an eternal
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">praedeterminatio</span></span>,
+in fact the terms are often used synonymously.<a id="noteref_714" name="noteref_714" href="#note_714"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">714</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Viewed in its relation to rational creatures, this eternal
+predetermination is nothing but a temporal premotion
+of the free will to determine itself. Since God has
+from all eternity made absolute and conditional decrees,
+which possess the power of physical predetermination
+without regard to the free consent of His creatures, physical
+<span class="tei tei-pb" id="page235">[pg 235]</span><a name="Pg235" id="Pg235" class="tei tei-anchor"></a>
+predetermination constitutes an infallible medium
+by which He can foreknow their future free actions,
+and hence there is no need of a <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">scientia
+media</span></span>. If God
+knows His own will, He must also know the free determinations
+included therein. To deny this would be
+to destroy the very foundation of His foreknowledge.<a id="noteref_715" name="noteref_715" href="#note_715"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">715</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This is merely the philosophical basis of the Thomistic
+system. Its champions carry the argument into the
+theological domain by reasoning as follows: What is
+true in the natural must be equally true in the supernatural
+sphere, as we know from reason and Revelation.<a id="noteref_716" name="noteref_716" href="#note_716"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">716</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+e) To physical predetermination or premotion in the
+order of nature, there corresponds in the supernatural
+sphere the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia efficax</span></span>, which
+predetermines man to perform salutary acts in such wise that he acts freely but
+at the same time with metaphysical necessity
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">necessitate consequentiae</span></span>, not
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">consequentis</span></span>). It would be a contradiction
+to say that efficacious grace given for the purpose
+of eliciting consent may co-exist with non-consent,
+<span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span>, may fail to elicit consent.<a id="noteref_717" name="noteref_717" href="#note_717"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">717</span></span></a> The will freely assents
+to the divine impulse because it is effectively moved
+thereto by grace. Consequently, efficacious grace does
+not derive its efficacy from the consent of the will; it is
+efficacious of itself and intrinsically
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia efficax ab
+intrinseco sive per se</span></span>).<a id="noteref_718" name="noteref_718" href="#note_718"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">718</span></span></a>
+</p>
+
+<span class="tei tei-pb" id="page236">[pg 236]</span><a name="Pg236" id="Pg236" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It follows that efficacious grace must be conceived as
+a <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">praedeterminatio ad
+unum</span></span>.<a id="noteref_719" name="noteref_719" href="#note_719"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">719</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+f) If efficacious grace is intrinsically and of its very
+nature inseparably bound up with the consent of the
+will, it must differ essentially from merely sufficient
+grace (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia mere sufficiens</span></span>), which
+confers only the power to act (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">posse
+operari</span></span>), not the act itself (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">actu
+operari</span></span>). Efficacious grace, by its very definition, includes
+the free consent of the will, while merely sufficient
+grace lacks that consent, because with it, it would
+cease to be merely sufficient and would become efficacious.<a id="noteref_720" name="noteref_720" href="#note_720"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">720</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Here the question naturally arises: How, in this hypothesis,
+can sufficient grace be called truly sufficient?
+The Thomists answer this question in different ways.
+Gazzaniga says that sufficient grace confers the power
+to perform a good deed, but that something more is required
+for the deed itself.<a id="noteref_721" name="noteref_721" href="#note_721"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">721</span></span></a> De Lemos ascribes the inefficacy
+of merely sufficient grace to a defect of the
+will.<a id="noteref_722" name="noteref_722" href="#note_722"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">722</span></span></a>
+<span class="tei tei-pb" id="page237">[pg 237]</span><a name="Pg237" id="Pg237" class="tei tei-anchor"></a>
+If the will did not resist, God would promptly add
+efficacious grace.<a id="noteref_723" name="noteref_723" href="#note_723"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">723</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-variant: small-caps">Critical Estimate of the Thomistic
+Theory.</span></span>—The Thomistic system undoubtedly has
+its merits. It is logical in its deductions, exalts
+divine grace as the prime factor in the business of
+salvation, and magnificently works out the concept
+of God as <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">causa prima</span></span>
+and <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">motor primus</span></span>
+both in the natural and the supernatural order.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+But Thomism also has its weak points.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+A. The Thomistic conception of efficacious
+grace is open to two serious theological difficulties.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+(1) To draw an intrinsic and substantial distinction
+between efficacious and merely sufficient
+grace destroys the true notion of sufficient grace.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+(2) The Thomistic theory of efficacious grace
+is incompatible with the dogma of free-will.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Though in theory the Thomists defend the
+sufficiency of grace and the freedom of the will
+as valiantly as their opponents, they fail in their
+attempts at squaring these dogmas with the
+fundamental principles of their system.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) Sufficient grace, as conceived by the Thomists,
+is not truly sufficient to enable a man to perform
+a salutary act, because <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">ex vi
+notionis</span></span> it confers
+merely the power to act, postulating for
+<span class="tei tei-pb" id="page238">[pg 238]</span><a name="Pg238" id="Pg238" class="tei tei-anchor"></a>
+the act itself a substantially new grace (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia
+efficax</span></span>). A grace which requires to be entitatively
+supplemented by another, in order to enable
+a man to perform a salutary act, is clearly not
+sufficient for the performance of that act. <span class="tei tei-q">“To be
+truly sufficient for something”</span> and <span class="tei tei-q">“to require to
+be complemented by something else”</span> are mutually
+exclusive notions, and hence <span class="tei tei-q">“sufficient
+grace”</span> as conceived by Thomists is in reality insufficient.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Many subtle explanations have been devised to obviate
+this difficulty. Billuart and nearly all the later Thomists
+say that if any one who has received sufficient grace (in
+the Thomistic sense of the term) is denied the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia
+efficax</span></span>, it must be attributed to a sinful resistance of the
+will.<a id="noteref_724" name="noteref_724" href="#note_724"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">724</span></span></a> But this explanation is incompatible with the
+Thomistic teaching that together with the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia
+sufficiens</span></span> there co-exists in the soul of the sinner an irresistible
+and inevitable <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">praemotio physica</span></span> to the
+entity of sin, with which entity formal sin is inseparably bound
+up.<a id="noteref_725" name="noteref_725" href="#note_725"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">725</span></span></a> If this be true, how can the will of
+man be held responsible so long as God denies him the
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia ab intrinseco efficax</span></span>?
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Speaking in the abstract, the will may assume one of
+three distinct attitudes toward sufficient grace. It may
+consent, it may resist, or it may remain neutral. It cannot
+consent except with the aid of a predetermining
+<span class="tei tei-pb" id="page239">[pg 239]</span><a name="Pg239" id="Pg239" class="tei tei-anchor"></a>
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia efficax</span></span>, to merit which is beyond its
+power. If it withstands, it <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">eo ipso</span></span> renders
+itself unworthy of the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia
+efficax</span></span>. If it takes a neutral attitude, (which may in
+itself be a sinful act), and awaits efficacious grace, of
+what use is sufficient grace?
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+To resist sufficient grace involves an abuse of liberty.
+Now, where does the right use of liberty come in? If coöperation
+with sufficient grace moves God to bestow the
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia per se efficax</span></span>, as the Thomists
+contend, then the right use of liberty must lie somewhere between the
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia sufficiens</span></span> and the
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia efficax per se</span></span>. But there is absolutely
+no place for it in the Thomistic system. The
+right use of liberty for the purpose of obtaining efficacious
+grace is attributable either to grace or to unaided nature.
+To assert that it is the work of unaided nature
+would lead to Semipelagianism. To hold that it is owing
+to grace would be moving in a vicious circle, thus: <span class="tei tei-q">“Because
+the will offers no resistance, it is efficaciously moved
+to perform a salutary act; that it offers no sinful resistance
+is owing to the fact that it is efficaciously moved to perform
+a salutary act.”</span><a id="noteref_726" name="noteref_726" href="#note_726"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">726</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+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 rests,
+viz.: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Nulla secunda
+causa potest operari, nisi sit efficaciter
+determinata a prima [scil. per applicationem potentiae
+ad actum]</span></span>,”</span> that is to say, 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 act.
+</p>
+
+<span class="tei tei-pb" id="page240">[pg 240]</span><a name="Pg240" id="Pg240" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) The Thomistic <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia efficax</span></span>, conceived as
+a <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">praedeterminatio ad unum</span></span>, inevitably
+destroys free-will.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+α) It is important to state the question clearly: Not
+physical premotion as such,<a id="noteref_727" name="noteref_727" href="#note_727"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">727</span></span></a> but the implied connotation
+of <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">praevia determinatio ad unum</span></span>, is
+incompatible with the dogma of free-will. The freedom of the will does
+not consist in the pure contingency of an act, or in a
+merely passive indifference, but in active indifference
+either to will or not to will, to will thus or otherwise.
+Consequently every physical predetermination, in so far
+as it is a <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">determinatio ad unum</span></span>, must
+necessarily be destructive of free-will. Self-determination and physical
+predetermination by an extraneous will are mutually exclusive.
+Now the Thomists hold that the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia per se
+efficax</span></span> operates in the manner of a supernatural
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">praedeterminatio
+ad unum</span></span>. If this were true, the will under the
+influence of efficacious grace would no longer be free.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+To perceive the full force of this argument it is necessary
+to keep in mind the Thomistic definition of <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">praemotio
+physica</span></span> as <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">actio Dei, quâ voluntatem
+humanam, priusquam se determinet, ita ad actum movet insuperabili
+virtute, ut voluntas nequeat omissionem sui actus
+cum illa praemotione coniungere</span></span>.”</span><a id="noteref_728" name="noteref_728" href="#note_728"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">728</span></span></a> That is to say:
+As the non-performance of an act by the will is owing
+simply and solely to the absence of the respective
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">praemotio
+physica</span></span>, so conversely, the performance of an act
+is conditioned simply and solely by the presence of a divine
+premotion; the will itself can neither obtain nor prevent
+<span class="tei tei-pb" id="page241">[pg 241]</span><a name="Pg241" id="Pg241" class="tei tei-anchor"></a>
+such a premotion, because this would require a new premotion,
+which again depends entirely on the divine pleasure.
+If the will of man were thus inevitably predetermined
+by God, it could not in any sense of the term be
+called truly free.
+</p>
+
+<div class="tei tei-tb"><hr style="width: 50%" /></div>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+β) The Thomists meet this argument with mere evasions.
+They make a distinction between <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">necessitas
+consequentis</span></span> (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">antecedens</span></span>), which
+really necessitates, and <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">necessitas
+consequentiae</span></span> (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">subsequens</span></span>), which
+does not. A free act, they say, necessarily proceeds from a physical
+premotion, but it is not on that account in itself
+necessary. But, we answer, a <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">determinatio ad
+unum</span></span>, which precedes a free act and is independent of the will, is
+more than a <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">necessitas consequentiae</span></span>—it
+is a <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">necessitas
+consequentis</span></span> destructive of free-will. The Thomists
+reply: Considered as a created entity, physical premotion
+may indeed be incompatible with free-will; not
+so if regarded as an act of God, who, being almighty, is
+able to predetermine the will without prejudice to its
+freedom.<a id="noteref_729" name="noteref_729" href="#note_729"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">729</span></span></a> The obvious rejoinder is that
+an intrinsic contradiction cannot be solved by an appeal to the divine
+omnipotence, because even God Himself cannot do what
+is intrinsically impossible.<a id="noteref_730" name="noteref_730" href="#note_730"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">730</span></span></a> He can no more change a
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">determinatio ad unum</span></span> into a
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">libertas ad utrumque</span></span> than
+He can create a square circle, because the two notions
+involve an intrinsic contradiction. Furthermore, if the
+Almighty wished intrinsically to compel a man to perform
+<span class="tei tei-pb" id="page242">[pg 242]</span><a name="Pg242" id="Pg242" class="tei tei-anchor"></a>
+some definite act, would He not choose precisely that
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">praemotio physica</span></span> which, the Thomists claim,
+also produces free acts? Not so, replies Alvarez; <span class="tei tei-q">“for the will
+remains free so long as the intellect represents to it an
+object as indifferent.”</span><a id="noteref_731" name="noteref_731" href="#note_731"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">731</span></span></a> That is to say: Liberty remains
+as long as its root, <span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span> an indifferent judgment, is present.
+But this new rejoinder, far from solving the riddle,
+simply begs the question. Liberty of choice resides
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">formaliter</span></span> in the will, not in the intellect,
+and consequently the will, as will, cannot be truly free unless it
+possesses within itself the unimpeded power to act or not to act.
+This <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">indifferentia activa ad utrumlibet</span></span>,
+as it is technically termed, is absolutely incompatible with the
+Thomistic <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">praemotio ad unum</span></span>. What
+would it avail the will to enjoy the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">indifferentia
+iudicii</span></span> if it had to submit
+to compulsion from some other quarter?
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+γ) To escape from this quandary the Thomists resort
+to the famous distinction between the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">sensus
+compositus</span></span> and the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">sensus divisus</span></span>.
+The Molinists argue: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Liberum
+arbitrium efficaciter praemotum a gratia non potest
+dissentire; ergo non est liberum.</span></span>”</span> The Thomists reply:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Distinguo:—non potest dissentire in sensu
+diviso, nego; non potest dissentire in sensu composito,
+concedo.</span></span>”</span> They explain this distinction by certain well-known
+examples taken from dialectics. Thus Billuart
+says: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Ut si dicas, sedens potest stare, significat in
+sensu composito, quod possit sedere simul et stare; ...
+in sensu diviso, quod sedens sub sessione retinet potentiam
+standi, non tamen componendi stationem cum
+sessione. Uno verbo: sensus compositus importat potentiam
+simultaneitatis, sensus divisus simultaneitatem
+</span><span class="tei tei-pb" id="page243">[pg 243]</span><a name="Pg243" id="Pg243" class="tei tei-anchor"></a><span style="font-style: italic">
+potentiae.</span></span>”</span><a id="noteref_732" name="noteref_732" href="#note_732"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">732</span></span></a> As one who sits cannot at the same time
+stand (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">sensus compositus</span></span>), although he
+is free to rise (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">sensus divisus</span></span>),
+so the consent of the will effected by efficacious grace, cannot become dissent
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">sensus compositus</span></span>),
+though the will retains the power to dissent instead
+of consenting (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">sensus divisus</span></span>),
+and this is sufficient to safeguard its freedom.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Is the distinction between <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">sensus compositus</span></span>
+and <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">sensus divisus</span></span> correctly applied here? Can
+the will, under the predetermining influence of the
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia efficax</span></span>,
+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 act?
+Alvarez<a id="noteref_733" name="noteref_733" href="#note_733"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">733</span></span></a>
+describes the Thomistic <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">potentia dissentiendi</span></span>
+as a faculty which can never under any circumstances become
+active. But such a <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">potentia</span></span> is really no
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">potentia</span></span> at
+all. A man tied to a chair is not free to stand; his natural
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">potentia standi</span></span>
+is neutralized by external restraint.
+Similarly, the will, under the influence of the Thomistic
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia efficax</span></span>,
+no longer enjoys the power to dissent,
+and the alleged <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">potentia resistendi</span></span>,
+by which the Thomists
+claim to save free-will, is a chimera.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+δ) It is at this decisive point in the controversy that
+the Molinists triumphantly bring in the declaration of the
+Council of Trent that <span class="tei tei-q">“man ... while he receives that
+inspiration [<span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span> efficacious grace], ... is also able
+to reject it.”</span> And again: <span class="tei tei-q">“If any one saith that man's
+free-will, moved and excited by God, by assenting to
+God exciting and calling, does in no wise coöperate towards
+disposing and preparing itself for obtaining the
+<span class="tei tei-pb" id="page244">[pg 244]</span><a name="Pg244" id="Pg244" class="tei tei-anchor"></a>
+grace of justification; that it cannot refuse its consent
+if it would, but that, as something inanimate, it does
+nothing whatever and is merely passive; let him be anathema.”</span><a id="noteref_734" name="noteref_734" href="#note_734"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">734</span></span></a>
+To adjust their system to this important
+dogmatic decision, the older Thomists claimed that the
+Tridentine Council had in mind merely the
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia sufficiens</span></span>,
+to which the will can refuse its consent. But this
+interpretation is untenable. The Council plainly refers
+to that grace with which the will coöperates by giving
+its consent (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">cooperatur
+assentiendo</span></span>) and which it can
+render inefficacious by withdrawing its consent, in other
+words, with the grace which disposes and prepares a sinner
+for justification, and under the influence of which,
+according to Luther and Calvin, the will remains inanimate
+and merely passive. This can only be the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia
+efficax</span></span>. Other Thomist theologians, not daring to contradict
+the obvious sense of the Tridentine decree, assert that
+the Council intentionally chose the term
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">dissentire</span></span>
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">sensus
+divisus</span></span>) rather than <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">resistere</span></span>
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">sensus compositus</span></span>), in
+order to indicate that under the predetermining influence
+of grace it is possible for the will to refuse its consent
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">posse dissentire</span></span>)
+but not to offer resistance (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">posse
+resistere</span></span>).<a id="noteref_735" name="noteref_735" href="#note_735"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">735</span></span></a>
+This interpretation is no longer tenable
+since the Vatican Council has defined that <span class="tei tei-q">“Faith, even
+<span class="tei tei-pb" id="page245">[pg 245]</span><a name="Pg245" id="Pg245" class="tei tei-anchor"></a>
+when it does not work by charity, is in itself a gift
+of God, and the act of faith is a work appertaining to
+salvation, by which man yields voluntary obedience to
+God Himself, by assenting to and coöperating with His
+grace, which he is able to resist.”</span><a id="noteref_736" name="noteref_736" href="#note_736"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">736</span></span></a> If efficacious grace
+can be successfully resisted, it can not possess that <span class="tei tei-q">“irresistible”</span>
+influence which the Thomists ascribe to it.<a id="noteref_737" name="noteref_737" href="#note_737"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">737</span></span></a>
+</p>
+
+<div class="tei tei-tb"><hr style="width: 50%" /></div>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+B. The Thomistic system is open to two serious
+objections also from the philosophical point
+of view. One of these concerns the medium by
+which God foreknows the future free acts of His
+rational creatures; the other, His relation to sin.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) In regard to the first-mentioned point we
+do not, of course, underestimate the immense
+difficulties involved in the problem of God's foreknowledge
+of the free acts of the future.
+</p>
+
+<div class="tei tei-tb"><hr style="width: 50%" /></div>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The Molinistic theory also has its difficulties, and they
+are so numerous and weighty that in our treatise on
+God<a id="noteref_738" name="noteref_738" href="#note_738"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">738</span></span></a> we made
+no attempt to demonstrate the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">scientia
+media</span></span> by stringent arguments, but merely accepted it as
+a working hypothesis which supplies some sort of
+<span class="tei tei-pb" id="page246">[pg 246]</span><a name="Pg246" id="Pg246" class="tei tei-anchor"></a>
+scientific basis for the dogmas of divine omnipotence and
+free-will in both the natural and the supernatural order.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) A more serious objection than the one
+just adverted to is that the Thomistic hypothesis
+involves the blasphemous inference that God
+predetermines men to sin.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+α) Under a rigorous application of the Thomistic principles
+God would have to be acknowledged as the cause
+of sin. As the predetermination of the will to justification
+can take no other form than the
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia per se efficax</span></span>,
+so sin, considered as an act, necessarily postulates the
+predetermining influence of the
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">motor
+primus</span></span>.<a id="noteref_739" name="noteref_739" href="#note_739"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">739</span></span></a> 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 sins.
+Bañez says on this point: <span class="tei tei-q">“God knows sin with an intuitive
+knowledge, because His will is the cause of the
+sinful act, as act, at the same time permitting free-will
+to concur in that act by failing to observe the law.”</span><a id="noteref_740" name="noteref_740" href="#note_740"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">740</span></span></a>
+Though the Thomists refuse to admit that God Himself
+is the immediate author of sin, the conclusion is inevitable
+from their premises. And this for two reasons. First,
+because the alleged <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">praemotio ad malum</span></span> is
+as irresistible as the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">praemotio ad bonum</span></span>;
+and secondly, because the material element of sin must be inseparable from its formal
+<span class="tei tei-pb" id="page247">[pg 247]</span><a name="Pg247" id="Pg247" class="tei tei-anchor"></a>
+element; otherwise God would foreknow sin merely
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">materialiter</span></span>
+as an act but not <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">formaliter</span></span> as a sin. The
+teaching of the Church on this point was clearly defined
+by the Council of Trent: <span class="tei tei-q">“If any one saith that it is
+not in man's power to make his ways evil, but that the
+works that are evil God worketh as well as those that
+are good, not permissibly only, but properly and of Himself,
+in such wise that the treason of Judas is no less
+His own proper work than the vocation of Paul; let him
+be anathema.”</span><a id="noteref_741" name="noteref_741" href="#note_741"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">741</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+If the rational creature were compelled to perform
+a sinful act, as act, resistance would be impossible. And
+if it were true that the malice of an act practically cannot
+be separated from its physical entity, then in the Thomistic
+hypothesis God would be the author not only of the
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">entitas</span></span>
+but likewise of the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">malitia peccati</span></span>. The devil
+tempts us only by moral means, <span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span> by suggestion; are
+we to assume that God tempts us physically by inducing
+sin as an act and simultaneously withholding the
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">praemotio
+ad bonum</span></span>, thus making sin an inevitable fatality?
+This consideration may be supplemented by another.
+So-called <span class="tei tei-q">“sins of malice”</span> are comparatively rare.
+Most sins are committed for the sake of some pleasure
+or imaginary advantage. It is for this reason that moral
+theology in forbidding sin forbids its physical entity.
+How gladly would not those who are addicted to impurity,
+for instance, separate the malice from the entity of their
+sinful acts, in order to be enabled to indulge their passion
+without offending God!
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+β) Against the logic of this argument some Thomist
+theologians defend themselves by a simile. The soul of a
+lame man, they say, enables him indeed to move his disabled
+<span class="tei tei-pb" id="page248">[pg 248]</span><a name="Pg248" id="Pg248" class="tei tei-anchor"></a>
+limb; however, the cause of limping is not the soul
+but a crooked shinbone. Father Pesch wittily disposes
+of such reasoning as follows: <span class="tei tei-q">“The will of Adam before
+the fall was not a crooked shinbone, but it was absolutely straight, and became crooked
+through physical premotion.”</span><a id="noteref_742" name="noteref_742" href="#note_742"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">742</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Another and more plausible contention of the Thomist
+school is that Molinism, too, is compelled to ascribe sin
+somehow to God. <span class="tei tei-q">“It is impossible for a man to sin
+unless God lends His coöperation. Do not, therefore,
+the Molinists also make God the author of sin?”</span> Those
+who argue in this wise overlook the fact that there is a
+very large distinction between the
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">concursus simultaneus</span></span>
+of the Molinists and the
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">praemotio physica</span></span> of the Thomists.
+The <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">praemotio physica</span></span> predetermines the sinful
+act without regard to the circumstance whether or not the
+will is able to offer resistance. The
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">concursus simultaneus</span></span>,
+on the other hand, begins as a mere <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">concursus
+oblatus</span></span>, which is in itself indifferent and awaits as it were
+the free consent of the will before it coöperates with the
+sinner as <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">concursus collatus</span></span>
+in the performance of the sinful
+act.<a id="noteref_743" name="noteref_743" href="#note_743"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">743</span></span></a> For this reason the distinction between
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">actus</span></span> and
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">malitia</span></span> has a well-defined place in the
+Molinistic system, whereas it is meaningless in that of the
+Thomists.<a id="noteref_744" name="noteref_744" href="#note_744"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">744</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+2. <span class="tei tei-hi"><span style="font-variant: small-caps">Augustinianism</span></span>.—This system, so called
+because its defenders pretend to base it on the
+<span class="tei tei-pb" id="page249">[pg 249]</span><a name="Pg249" id="Pg249" class="tei tei-anchor"></a>
+authority of St. Augustine, has some points of
+similarity with Thomism but differs from the
+latter in more than one respect, especially in this
+that the Augustinians,<a id="noteref_745" name="noteref_745" href="#note_745"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">745</span></span></a> though they speak with
+great deference of the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia per se efficax</span></span>,
+hold that the will is not physically but only morally
+predetermined in its free acts. Hence Augustinianism
+may fitly be described as the system of the
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">praedeterminatio moralis</span></span>. Its most eminent
+defender is Lawrence Berti, O. S. A. (1696-1766),
+who in a voluminous work <span class="tei tei-hi"><span style="font-style: italic">De Theologicis
+Disciplinis</span></span><a id="noteref_746" name="noteref_746" href="#note_746"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">746</span></span></a>
+so vigorously championed the Augustinian
+theory that Archbishop Jean d'Yse de Saléon,
+of Vienne,<a id="noteref_747" name="noteref_747" href="#note_747"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">747</span></span></a> and other contemporary theologians
+combated his teaching as a revival of Jansenism.
+Pope Benedict XIV instituted an official investigation,
+which resulted in a decree permitting
+Augustinianism to be freely held and taught.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) Whereas Thomism begins with the concept of <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">causa
+prima</span></span> and <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">motor primus</span></span>,
+Augustinianism is based on the notion of
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">delectatio coelestis</span></span> or
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">caritas</span></span>. Berti holds
+three principles in common with Jansenius: (1) Actual
+grace consists essentially in the infusion of celestial
+delectation. (2) This heavenly delectation (<span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span>
+grace) 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 good.
+</p>
+
+<span class="tei tei-pb" id="page250">[pg 250]</span><a name="Pg250" id="Pg250" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+(3) Simultaneously with this celestial delectation, concupiscence
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">delectatio carnalis, concupiscentia</span></span>)
+is doing its work in fallen man, and the two powers constantly contend
+for the mastery. So long as celestial delectation
+(<span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span> grace) is weaker than, or equipollent with, concupiscence,
+the will inevitably fails to perform the salutary
+act to which it is invited by the former. It is
+only when the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">delectatio coelestis</span></span>
+overcomes concupiscence
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">delectatio coelestis victrix</span></span>)
+that free-will can perform
+the act inspired by grace. There is a fourth principle,
+and one, too, of fundamental importance, which
+brings out the essential difference between Augustinianism
+and Jansenism, <span class="tei tei-hi"><span style="font-style: italic">viz.</span></span>: the
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">delectatio coelestis</span></span> never
+overpowers the will but leaves it free to choose between
+good and evil.<a id="noteref_748" name="noteref_748" href="#note_748"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">748</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) The relation between merely sufficient and efficacious
+grace in the Augustinian system, therefore, may be
+described as follows: Merely sufficient grace imparts to
+the will the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">posse</span></span>
+but not the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">velle</span></span>, or at best only such
+a weak <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">velle</span></span> that it requires the
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">delectatio victrix</span></span>
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia efficax</span></span>)
+to become effective. Efficacious grace (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">delectatio
+coelestis victrix</span></span>), on the other hand, impels the will actually
+to perform the good deed. Hence there is between
+the two an essential and specific difference, and the
+efficacy of that grace which leads to the performance of
+salutary acts does not lie with free-will but depends on the
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">delectatio coelestis</span></span>, which must consequently
+be conceived as <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia efficax ab
+intrinseco sive per se</span></span>.<a id="noteref_749" name="noteref_749" href="#note_749"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">749</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+c) Nevertheless, the necessity of the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia
+efficax ab
+</span><span class="tei tei-pb" id="page251">[pg 251]</span><a name="Pg251" id="Pg251" class="tei tei-anchor"></a><span style="font-style: italic">
+intrinseco</span></span>, according to the Augustinian theory, is not
+due to the subordination of the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">causa secunda</span></span>
+to the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">causa prima</span></span>, as the Thomists contend,
+but to a constitutional
+weakness of human nature, consisting in this
+that its evil impulses can be overcome solely by the
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">delectatio coelestis victrix</span></span>
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia efficax, adiutorium
+quo</span></span>. The case was different before the Fall, when
+the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia versatilis</span></span>
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia sufficiens, adiutorium sine
+quo non</span></span>) sufficed for the performance of salutary
+acts.<a id="noteref_750" name="noteref_750" href="#note_750"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">750</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+d) However, the Augustinians insist against the Jansenists,
+that the delectatio <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">coelestis</span></span>
+(<span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span> efficacious
+grace) does not intrinsically compel the will, but acts
+merely as a <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">praemotio moralis</span></span>,
+and that while the will obeys the inspiration of grace infallibly
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">infallibiliter</span></span>) it
+does not do so necessarily (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">non necessario</span></span>).
+With equal certainty, though not necessarily, the will, when equipped
+solely with sufficient grace, succumbs to concupiscence.
+The ultimate reason for the freedom of the will is to be
+found in the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">indifferentia
+iudicii</span></span>.<a id="noteref_751" name="noteref_751" href="#note_751"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">751</span></span></a> By way of exemplification
+the Augustinians cite the case of a well-bred man
+who, though physically free and able to do so, would
+never turn summersaults on a public thoroughfare or
+gouge out his own eyes.
+</p>
+
+<span class="tei tei-pb" id="page252">[pg 252]</span><a name="Pg252" id="Pg252" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-variant: small-caps">Critical Estimate of Augustinianism.</span></span>—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 St. Augustine.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Like the Bible, the writings of that holy Doctor have
+been quoted in support of many contradictory systems.<a id="noteref_752" name="noteref_752" href="#note_752"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">752</span></span></a>
+If the use of Augustinian terms guaranteed the possession
+of Augustinian ideas, Jansenius would have a strong claim
+to be considered a faithful disciple of St. Augustine.
+Yet how widely does not the <span class="tei tei-q">“Augustinus Iprensis,”</span> as
+he has been called, differ from the <span class="tei tei-q">“Augustinus Hipponensis”</span>!
+Augustinianism, too, utterly misconceives the
+terms which it employs. Space permits us to call attention
+to one or two points only.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) In the first place Augustinianism labors under
+an absolutely false conception of sufficient
+grace.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+How can that grace be sufficient for justification which
+is first described in glowing colors as
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">parva et invalida</span></span> and
+then in the same breath is declared to be insufficient except
+when reinforced by a <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia magna</span></span>
+in the shape of <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">delectatio
+victrix</span></span>? What kind of <span class="tei tei-q">“grace”</span> can that be which
+in its very nature is so constituted that the will, under
+the prevailing influence of concupiscence, infallibly does
+the opposite of that to which it is supernaturally impelled?
+It is quite true that the distinction between
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia parva</span></span> and
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia
+magna</span></span><a id="noteref_753" name="noteref_753" href="#note_753"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">753</span></span></a> is found in St. Augustine.
+<span class="tei tei-pb" id="page253">[pg 253]</span><a name="Pg253" id="Pg253" class="tei tei-anchor"></a>
+However, he understands by <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia parva</span></span>
+not sufficient grace, but the grace of prayer
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia remote sufficiens</span></span>),
+and by <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia magna</span></span>, not efficacious grace as
+such, but grace sufficient to perform a good act (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia
+proxime sufficiens</span></span>).<a id="noteref_754" name="noteref_754" href="#note_754"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">754</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) Augustinianism is unable to reconcile its
+theory of a <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">praemotio moralis</span></span> with the dogma of
+free-will.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Under the Augustinian system the influence of efficacious
+grace can be conceived in but two ways. Either
+it is so strong that the will is physically unable to withhold
+its consent; or it is only strong enough that the
+consent of the will can be inferred with purely moral
+certainty. In the former alternative we have a prevenient
+necessity which determines the will <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">ad unum</span></span>
+and consequently destroys its freedom. In the latter, there can be
+no infallible foreknowledge of the future free acts of rational
+creatures on the part of God, because the Augustinians
+reject the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">scientia media</span></span> 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 heart.<a id="noteref_755" name="noteref_755" href="#note_755"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">755</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+c) Finally, the three fundamental principles of
+the Augustinian system are false and have no
+warrant in the writings of St. Augustine.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It is not true that pleasure (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">delectatio</span></span>) is
+the font and well-spring of all supernaturally good deeds. Such deeds may also be
+inspired by hatred, fear, sorrow, etc.<a id="noteref_756" name="noteref_756" href="#note_756"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">756</span></span></a> With
+<span class="tei tei-pb" id="page254">[pg 254]</span><a name="Pg254" id="Pg254" class="tei tei-anchor"></a>
+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 path. St. Augustine did not regard
+<span class="tei tei-q">“celestial delectation”</span> as the essential mark of efficacious grace, nor
+concupiscence as the characteristic note of sin.<a id="noteref_757" name="noteref_757" href="#note_757"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">757</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The second and third principles of the Augustinian system
+are likewise false. If delectation is only one motive
+among many, its varying intensity cannot be the standard
+of our conduct; 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 delectation; for any
+necessitation that does not depend on the free will excludes
+the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">libertas a coactione</span></span>,
+but not that <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">libertas a necessitate</span></span>
+which constitutes the notion of liberty. There
+can be no freedom of the will unless the will is able to
+resist delectation at all times. Consequently, the fourth
+principle of the Augustinians, by which they pretend to
+uphold free-will, is also false.<a id="noteref_758" name="noteref_758" href="#note_758"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">758</span></span></a>
+</p>
+
+<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em">
+<p class="tei tei-p" style="margin-bottom: 0.90em">
+<span class="tei tei-hi"><span style="font-size: 90%; font-variant: small-caps">Readings</span></span><span style="font-size: 90%">:—The literature on the different systems of grace
+is enormous. We can mention only a few of the leading works.
+</span></p>
+
+<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%">
+On the Thomist side: *Bañez, O. P., </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Comment. in S. Theol.
+S. Thom.</span></span><span style="font-size: 90%">, Salamanca 1584 sqq.—*Alvarez, O. P., </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De Auxiliis
+Gratiae et Humani Arbitrii Viribus</span></span><span style="font-size: 90%">, Rome 1610.—</span><span class="tei tei-hi"><span style="font-size: 90%; font-variant: small-caps">Idem</span></span><span style="font-size: 90%">,
+</span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Responsionum
+Libri Quatuor</span></span><span style="font-size: 90%">, Louvain 1622.—Ledesma, O. P., </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De Divinae
+Gratiae Auxiliis</span></span><span style="font-size: 90%">, Salamanca 1611.—*Gonet, O. P., </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Clypeus
+Theologiae Thomisticae</span></span><span style="font-size: 90%">, 16 vols., Bordeaux 1659-69.—Contenson,
+O. P., </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Theologia Mentis et Cordis</span></span><span style="font-size: 90%">, Lyons 1673.—De Lemos,
+O. P., </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Panoplia Divinae Gratiae</span></span><span style="font-size: 90%">, 4 vols., Liège 1676.—Goudin,
+O. P., </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De Scientia et Voluntate Dei</span></span><span style="font-size: 90%">, new ed., Louvain
+1874.—*Gotti,
+O. P., </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Theologia Scholastico-Dogmatica iuxta Mentem
+</span><span class="tei tei-pb" id="page255">[pg 255]</span><a name="Pg255" id="Pg255" class="tei tei-anchor"></a><span style="font-size: 90%; font-style: italic">
+Divi Thomae</span></span><span style="font-size: 90%">, Venice 1750.—Gazzaniga, O. P., </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Theologia
+Dogmatica in Systema Redacta</span></span><span style="font-size: 90%">, 2 vols., Vienne 1776.—*Billuart,
+</span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De Gratia</span></span><span style="font-size: 90%">, diss. 5 (ed. Lequette, t. III, pp. 123
+sqq.).—</span><span class="tei tei-hi"><span style="font-size: 90%; font-variant: small-caps">Idem</span></span><span style="font-size: 90%">, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Le
+Thomisme Triomphant</span></span><span style="font-size: 90%">, Paris 1725.—*Fr. G. Feldner, O. P., </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Die
+Lehre des hl. Thomas über die Willensfreiheit</span></span><span style="font-size: 90%">, Prague
+1890.—</span><span class="tei tei-hi"><span style="font-size: 90%; font-variant: small-caps">Idem</span></span><span style="font-size: 90%">,
+in Commer's </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Jahrbuch für Philosophie und spekulative
+Theologie</span></span><span style="font-size: 90%">, 1894 sqq.—*Dummermuth, O. P., </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">S. Thomas et
+Doctrina Praemotionis Physicae</span></span><span style="font-size: 90%">, Paris 1886.—I. A. Manser,
+</span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Possibilitas
+Praemotionis Physicae Thomisticae</span></span><span style="font-size: 90%">, Fribourg (Switzerland)
+1895.—Joh. Ude, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Doctrina Capreoli de Influxu Dei in Actus
+Voluntatis Humanae</span></span><span style="font-size: 90%">, Graz 1905.—Del Prado, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De Gratia et Libero
+Arbitrio</span></span><span style="font-size: 90%">, 3 vols., Fribourg (Switzerland) 1907.—P. Garrigou-Lagrange,
+</span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">S. Thomas et le Néomolinisme</span></span><span style="font-size: 90%">, Paris 1917.
+</span></p>
+
+<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%">
+On the Augustinian side: Card. Norisius, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Vindiciae Augustinianae,</span></span><span style="font-size: 90%">
+Padua 1677.—*Berti, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De Theologicis Disciplinis</span></span><span style="font-size: 90%">, 8 vols.,
+Rome 1739 sqq.—Bellelli, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Mens Augustini de Modo Reparationis
+Humanae Naturae</span></span><span style="font-size: 90%">, 2 vols., Rome 1773.—L. de Thomassin,
+</span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Mémoires sur la Grâce, etc.</span></span><span style="font-size: 90%">, Louvain 1668.
+</span></p>
+
+<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%">
+For a list of Molinistic and Congruistic authors see pp. </span><a href="#Pg269" class="tei tei-ref"><span style="font-size: 90%">269</span></a><span style="font-size: 90%"> sq.
+</span></p>
+</div>
+
+</div>
+
+<div class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em">
+<a name="toc43" id="toc43"></a>
+<a name="pdf44" id="pdf44"></a>
+<h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">Article 2. Molinism And Congruism</h4>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The point in which these two systems meet,
+and in regard to which they differ from Thomism
+and Augustinianism, is the definition of efficacious
+grace as <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">efficax ab extrinseco sive per
+accidens</span></span>.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This conception was violently attacked by the Spanish
+Dominican Bañez and other divines. About 1594,
+the controversy between the followers of Bañez and the
+Molinists waxed so hot that Pope Clement VIII appointed
+a special commission to settle it. This was the
+famous <span class="tei tei-hi"><span style="font-style: italic">Congregatio de Auxiliis</span></span>, consisting of picked
+theologians from both the Dominican and the Jesuit orders.
+<span class="tei tei-pb" id="page256">[pg 256]</span><a name="Pg256" id="Pg256" class="tei tei-anchor"></a>
+It debated the matter for nine full years without
+arriving at a decision. Finally Pope Paul V, at the suggestion
+of St. Francis de Sales, declared both systems to
+be orthodox and defensible, and strictly forbade the contending
+parties to denounce each other as heretical.<a id="noteref_759" name="noteref_759" href="#note_759"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">759</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+While Thomism devoted its efforts mainly to the defense
+of grace, Molinism made it its chief business to
+champion the dogma of free-will.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+1. <span class="tei tei-hi"><span style="font-variant: small-caps">Molinism.</span></span>—Molinism takes its name from
+the Jesuit Luis de Molina, who published a famous
+treatise under the title <span class="tei tei-hi"><span style="font-style: italic">Concordia Liberi Arbitrii
+cum Gratiae Donis</span></span> at Lisbon, in 1588. His
+teaching may be outlined as follows:
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) In <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">actu primo</span></span> there is no intrinsic and
+ontological but merely an extrinsic and accidental distinction between
+efficacious and sufficient grace, based upon their respective
+effects. Sufficient grace becomes efficacious by the consent
+of the will; if the will resists, grace remains inefficacious
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">inefficax</span></span>) and
+<em class="tei tei-emph"><span style="font-style: italic">merely</span></em> sufficient
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia mere sufficiens</span></span>).
+Consequently, one and the same grace may be
+efficacious in one case and inefficacious in another. It all
+depends on the will.<a id="noteref_760" name="noteref_760" href="#note_760"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">760</span></span></a>
+</p>
+
+<span class="tei tei-pb" id="page257">[pg 257]</span><a name="Pg257" id="Pg257" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) This theory involves no denial of the priority and
+superior dignity of grace in the work of salvation. The
+will, considered as a mere faculty, and
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">in actu primo</span></span>, is
+raised to the supernatural order by prevenient grace
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia praeveniens</span></span>),
+which imparts to it all the moral
+and physical power necessary to perform free salutary
+acts. Neither can the
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">actus secundus</span></span> be regarded as a
+product of the unaided will; it is the result of grace coöperating
+with free-will.<a id="noteref_761" name="noteref_761" href="#note_761"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">761</span></span></a>
+Consequently, the will by giving
+its consent does not increase the power of grace, but
+it is grace which makes possible, prepares, and aids the
+will in performing free acts. To say that the influence of
+grace goes farther than this would be to assert that it acts
+independently of the will, and would thereby deny the
+freedom of the latter.<a id="noteref_762" name="noteref_762" href="#note_762"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">762</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+c) The infallibility with which efficacious grace works
+its effects is to be explained not by God's absolute will,
+but by His infallible foreknowledge through the
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">scientia
+media</span></span>,—a Molinistic postulate which was first defined
+and scientifically demonstrated by Father Fonseca, S. J.,
+the teacher of Suarez.<a id="noteref_763" name="noteref_763" href="#note_763"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">763</span></span></a> God foreknows not only the
+absolutely free acts (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">futura</span></span>)
+of His rational creatures
+<span class="tei tei-pb" id="page258">[pg 258]</span><a name="Pg258" id="Pg258" class="tei tei-anchor"></a>
+by the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">scientia visionis</span></span>,
+but likewise their hypothetically free acts
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">futuribilia</span></span>)
+by means of the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">scientia media</span></span>,
+and hence He infallibly knows from all eternity what
+attitude the free-will of man would assume in each case
+if grace were given him. Consequently, when God, in
+the light of this eternal foreknowledge, actually bestows
+a grace, this grace will prove efficacious or
+inefficacious according as He has foreknown whether
+the will will give or withhold its consent. 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
+elect, because God by virtue of the
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">scientia media</span></span> has it
+absolutely in His power to give or withhold His graces
+in each individual case.<a id="noteref_764" name="noteref_764" href="#note_764"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">764</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-variant: small-caps">Critical Estimate of Molinism.</span></span>—Even the
+most determined opponents of Molinism admit
+that this system possesses three important advantages.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) First, it gives a satisfactory account of the
+<span class="tei tei-pb" id="page259">[pg 259]</span><a name="Pg259" id="Pg259" class="tei tei-anchor"></a>
+sufficiency of <span class="tei tei-q">“merely sufficient grace,”</span> which
+in its physical nature does not differ essentially
+from efficacious grace.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Second, Molinism safeguards free-will by denying
+that efficacious grace either physically or morally
+predetermines the will to one course of action.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Third, Molinism explains in a fairly satisfactory
+manner why efficacious grace is infallibly
+efficacious. God in virtue of the
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">scientia media</span></span>
+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 inefficacious, and
+is thereby enabled to bestow or withhold grace
+according to His absolute decrees.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) The question may justly be raised, however,
+whether, in endeavoring to safeguard freewill,
+the Molinists do not undervalue grace, which
+is after all the primary and decisive factor in
+the work of salvation.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+There is something incongruous in the notion that
+the efficacy or inefficacy of divine grace should depend on
+the arbitrary pleasure of a created will. If sufficient
+grace does not become efficacious except by the consent of
+the will, how can the resultant salutary act be said to be an
+effect of grace? St. Paul, St. Augustine, and the councils
+of the Church do not say: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Deus
+facit, si volumus</span></span>,”</span> but they declare:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Deus facit, ut faciamus</span></span>,”</span>
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Deus ipse dat ipsum velle et facere
+et perficere</span></span>,”</span> and so forth. What can this mean if not:
+Divine grace need not
+<span class="tei tei-pb" id="page260">[pg 260]</span><a name="Pg260" id="Pg260" class="tei tei-anchor"></a>
+concern itself with external circumstances, occasions,
+humors, etc., but it takes hold of the sinner and actually
+converts him, without regard to anything except the decree
+of the Divine Will. On account of this and similar
+difficulties Cardinal Bellarmine, who was a champion and
+protector of P. Molina, seems to have rejected Molinism<a id="noteref_765" name="noteref_765" href="#note_765"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">765</span></span></a>
+in favor of Congruism.<a id="noteref_766" name="noteref_766" href="#note_766"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">766</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+c) The same reasons that induced Bellarmine
+to embrace Congruism probably led the Jesuit
+General Claudius Aquaviva, in 1613, to order
+all teachers of theology in the Society to lay
+greater emphasis on the Congruistic element in
+<span class="tei tei-pb" id="page261">[pg 261]</span><a name="Pg261" id="Pg261" class="tei tei-anchor"></a>
+the notion of efficacious grace. This measure
+was quite in harmony with the principles defended
+by the Jesuit members of the <span class="tei tei-hi"><span style="font-style: italic">Congregatio
+de Auxiliis</span></span> before Clement VIII and Paul V.
+Aquaviva's order is of sufficient importance to
+deserve a place in the text of this volume: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Nostri
+in posterum omnino doceant, inter eam gratiam
+quae effectum re ipsâ habet atque efficax dicitur,
+et eam quam sufficientem nominant, non tantum
+discrimen esse in actu secundo, quia ex usu liberi
+arbitrii etiam cooperantem gratiam habentis
+effectum sortiatur, altera non item; sed in ipso
+actu primo, quod positâ scientiâ conditionalium
+[scientiâ mediâ] ex efficaci Dei proposito atque
+intentione efficiendi certissime in nobis boni, de
+industria ipse ea media seligit atque eo modo et
+tempore confert, quo videt effectum, infallibiliter
+habitura, aliis usurus, si haec inefficacia praevidisset.
+Quare semper moraliter et in ratione beneficii
+plus aliquid in efficaci, quam in sufficienti
+gratia est, in actu primo contineri: atque hac ratione
+efficere Deum, ut re ipsâ faciamus, non tantum
+quia dat gratiam quâ facere possimus. Quod
+idem dicendum est de perseverantia, quae procul
+dubio donum est.</span></span>”</span> This modified, or perhaps we
+had better say, more sharply determined form
+of Molinism is called Congruism.<a id="noteref_767" name="noteref_767" href="#note_767"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">767</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+2. <span class="tei tei-hi"><span style="font-variant: small-caps">Congruism.</span></span>—The system thus recommended
+<span class="tei tei-pb" id="page262">[pg 262]</span><a name="Pg262" id="Pg262" class="tei tei-anchor"></a>
+by Aquaviva in its fundamental principles
+really originated with Molina himself. It was
+developed by the great Jesuit theologians Suarez,
+Vasquez, and Lessius, and became the official
+system of the Society of Jesus under Muzio
+Vitelleschi (d. 1645) and Piccolomini (d. 1651).
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) The distinction between <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia congrua</span></span> and
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia incongrua</span></span> is founded on the writings
+of St. Augustine, who speaks of the elect as
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">congruenter
+vocati</span></span>.”</span><a id="noteref_768" name="noteref_768" href="#note_768"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">768</span></span></a> The
+Congruists maintain against the extreme Molinists that
+the efficacy of grace is not attributable solely to a free determination
+of the will, but, at least in part, to the fact
+that grace is bestowed under circumstances favorable
+to its operation, <span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span> <span class="tei tei-q">“congruous”</span> in that sense. When
+the circumstances are comparatively adverse
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">incongrua</span></span>),
+grace remains merely sufficient. A prudent father
+who knows how to govern his children without physical
+force will speak the right word to each at the proper
+time. Similarly God adapts His grace, if it is to prove
+efficacious, to the circumstances of each individual case,
+thereby attaining His purpose without fail. Thus the
+reckless youth on the city streets needs more powerful
+graces than the pious nun in her secluded convent cell,
+because he is exposed to stronger temptations and his
+<span class="tei tei-pb" id="page263">[pg 263]</span><a name="Pg263" id="Pg263" class="tei tei-anchor"></a>
+environment is unfavorable to religious influences. Since
+grace is conferred with a wise regard to temperament,
+character, inclinations, prejudices, time and place,
+there exists between it and free-will a sort of intrinsic
+affinity, which in the hands of God becomes an infallible
+means of executing His decrees.<a id="noteref_769" name="noteref_769" href="#note_769"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">769</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) The actual bestowal of congruous grace, considered
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">in actu primo</span></span>,
+is undoubtedly a special gift of God,
+and hence the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia congrua</span></span>
+possesses a higher value than the
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia incongrua sive inefficax</span></span>.
+An entitatively
+weaker impulse of grace, if conferred under comparatively
+favorable conditions, is more precious than a
+stronger impulse which fails in its purpose by reason
+of unfavorable circumstances created by inclination, training,
+or environment. Little David accomplished more
+with a handful of pebbles in his scrip than had he been
+heavily armed.<a id="noteref_770" name="noteref_770" href="#note_770"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">770</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+c) Congruism assigns a far more important rôle to
+grace than extreme Molinism. It makes the will depend
+on efficacious grace, not the efficacy of grace upon the
+will. Bellarmine illustrates this difference by the example
+<span class="tei tei-pb" id="page264">[pg 264]</span><a name="Pg264" id="Pg264" class="tei tei-anchor"></a>
+of a sermon which, under an entirely equal distribution
+of internal grace, converts one sinner while it leaves
+another untouched.<a id="noteref_771" name="noteref_771" href="#note_771"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">771</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-variant: small-caps">Critical Estimate of Congruism.</span></span>—Among
+the different systems devised for the purpose of
+harmonizing the dogmas of grace and free-will,
+Congruism probably comes nearest the truth. It
+strikes a golden mean between the two extremes
+of Pelagianism and Semipelagianism on the one
+hand, and Calvinism and Jansenism on the other,
+and its principal theses can be supported by clear
+and unmistakable passages from the writings of
+St. Augustine.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) Other points in its favor are the following:
+<span class="tei tei-q">“Sufficient grace,”</span> in the Congruist hypothesis, is
+truly sufficient so far as God is concerned, because
+its inefficaciousness is attributable solely
+to the human will. That free-will is properly
+safeguarded under the influence of efficacious
+grace (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia congrua</span></span>) is admitted even by
+theologians of the opposing schools. True, Congruism
+does not regard the will as an abstract
+notion, but as a factor closely interwoven with the
+concrete circumstances of daily life. As favorable
+circumstances (education, association, temperament)
+merely influence the will but do not
+compel it, so supernatural grace (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia congrua
+s. efficax</span></span>) may soften the will and occasionally
+<span class="tei tei-pb" id="page265">[pg 265]</span><a name="Pg265" id="Pg265" class="tei tei-anchor"></a>
+even break down its resistance, but (rare
+cases excepted)<a id="noteref_772" name="noteref_772" href="#note_772"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">772</span></span></a> will never compel it to do
+good. Congruism marks a distinct advance over
+extreme Molinism also in this, that it bases the
+difference between <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia efficax</span></span>
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">congrua</span></span>) and
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia inefficax</span></span>
+not entirely on the will of man,
+but likewise on the will of God, whereby it is able
+to explain such formulas as <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Deus facit,
+ut faciamus</span></span>,”</span>
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Deus est, qui discernit</span></span>,”</span>
+<span class="tei tei-hi"><span style="font-style: italic">etc.</span></span>, in a manner
+entirely compatible with the dogmatic teaching of
+the Church.<a id="noteref_773" name="noteref_773" href="#note_773"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">773</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">modus operandi</span></span>
+of the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia congrua</span></span> (efficacious
+grace) is explained by Congruism, in
+common with Molinism, as follows: There is a
+threefold efficacy: the efficacy of power (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">efficacia
+virtutis</span></span>), the efficacy of union
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">efficacia connexionis</span></span>),
+and the efficacy of infallible success
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">efficacia infallibilitatis</span></span>).
+Grace (both efficacious
+and sufficient) does not derive its <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">efficacia
+virtutis</span></span> from the free-will of man, nor from the
+knowledge of God (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">scientia media</span></span>), but from
+itself. The <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">efficacia connexionis</span></span>
+(of union between act and grace) on the other hand, depends
+entirely on the free-will, since, according to the
+Council of Trent as well as that of the Vatican,
+efficacious grace does not operate irresistibly but
+can be <span class="tei tei-q">“cast off.”</span> The
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">efficacia infallibilitatis</span></span>
+<span class="tei tei-pb" id="page266">[pg 266]</span><a name="Pg266" id="Pg266" class="tei tei-anchor"></a>
+springs from God's certain foreknowledge
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">scientia media</span></span>),
+which cannot be deceived.<a id="noteref_774" name="noteref_774" href="#note_774"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">774</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) Nevertheless, it would be unreasonable to contend
+that Congruism solves all difficulties. The mystery surrounding
+both the unequal distribution of efficacious grace
+and the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">scientia media</span></span> still remains.
+Moreover, the theory that God adjusts himself slavishly to all the circumstances
+of His creatures, can hardly be reconciled with
+His dignity and omnipotence. 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 perform. 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 sense, though on the other hand it seems certain
+that grace worked in them with little or no regard to
+the <span class="tei tei-q">“congruity”</span> of circumstances. Again, 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 temperament, dulling concupiscence,
+weakening the power of temptation, and so
+forth. In other words, grace does not depend on but
+controls and fashions the circumstances of the recipient.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+After all is said, therefore, the relation of grace and
+free-will still remains an unsolved mystery.<a id="noteref_775" name="noteref_775" href="#note_775"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">775</span></span></a>
+</p>
+
+<span class="tei tei-pb" id="page267">[pg 267]</span><a name="Pg267" id="Pg267" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+3. <span class="tei tei-hi"><span style="font-variant: small-caps">Syncretism.</span></span>—Seeing that each of the different
+systems which we so far reviewed contains
+grains of truth, some theologians<a id="noteref_776" name="noteref_776" href="#note_776"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">776</span></span></a> have adopted
+the good points of all four and combined them
+into a fifth, called Syncretism.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+These authors begin by assuming the existence of two
+quite distinct sorts of efficacious grace, the (Thomistic-Augustinian)
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia efficax ab intrinseco</span></span>, and the
+(Molinistic-Congruistic) <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia efficax ab
+extrinseco</span></span>. The former,
+they contend, is bestowed for the performance of
+more difficult good works, such as resisting grievous temptations,
+observing onerous precepts, exercising patience
+in severe tribulation, etc.; while the latter enables man
+to accomplish less difficult acts, such as short prayers,
+slight mortifications, etc. The connecting link between
+the two is prayer, which has been instituted for the purpose
+of enabling man to obtain that <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia efficax ab
+intrinseco</span></span> which is necessary for the performance of the
+more difficult works of salvation. Sacred Scripture
+teaches that prayer originates in grace, that it is binding
+upon all men, and that it accomplishes its purpose infallibly.<a id="noteref_777" name="noteref_777" href="#note_777"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">777</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-variant: small-caps">Critical Estimate of Syncretism.</span></span>—The
+outstanding characteristic of Syncretism is its
+insistence on prayer as a highly important, not to
+say the most important, factor in the work of
+salvation.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) In this the Syncretistic school is undoubtedly
+<span class="tei tei-pb" id="page268">[pg 268]</span><a name="Pg268" id="Pg268" class="tei tei-anchor"></a>
+right. Sacred Scripture and Tradition both
+strongly emphasize the importance and necessity
+of prayer, so much so that one naturally expects
+to find prayer playing an essential and indispensable
+rôle in every complete and orthodox
+system of grace. <span class="tei tei-q">“The present economy of grace
+is essentially and intrinsically an economy of
+prayer,”</span> is a theological axiom which cannot
+be too strongly insisted upon. To have brought
+out this great truth forcibly and luminously is the
+merit of Syncretism.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) We do not mean to intimate, however, that the
+Syncretistic theory has solved the problem of the relation
+between free-will and grace. On the contrary, by adopting
+two such heterogeneous concepts as <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia efficax
+ab intrinseco</span></span> and <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia efficax ab
+extrinseco</span></span> it has actually
+increased the difficulties found in the other systems.
+For now we are put before the dilemma:—the Thomistic
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia efficax</span></span> either supposes free-will or
+it does not: if it does, there is no reason to limit this grace
+to the more difficult works of salvation; if it does
+not, then the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia efficax</span></span> can be of no
+assistance in the performance of more difficult works, because these too,
+to be meritorious, require the coöperation of free-will.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The Syncretists try to evade this dilemma by contending
+that prayer, as the connecting link, communicates its
+own liberty and meritoriousness to the salutary acts performed
+through its agency, in other words, that these
+acts are the effect of prayer
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">effectus orationis</span></span>). But
+aside from the fact that prayer itself is quite often a
+difficult act, the more arduous works of salvation would
+<span class="tei tei-pb" id="page269">[pg 269]</span><a name="Pg269" id="Pg269" class="tei tei-anchor"></a>
+in the Syncretist hypothesis be stripped of their meritoriousness
+and degraded to the level of a <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">voluntarium
+in causa</span></span>, which is an untenable assumption.<a id="noteref_778" name="noteref_778" href="#note_778"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">778</span></span></a>
+Finally, there is something illogical and unsatisfactory
+in admitting on equal terms, as it were, two such incompatible
+notions as the Thomistic <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">cognitio Dei in decretis
+praedeterminantibus</span></span> and the Molinistic
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">scientia media</span></span>.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Thus in the end all attempts to harmonize the dogmas
+of grace and free-will fail to solve the mystery, and we
+are compelled to exclaim with St. Paul: <span class="tei tei-q">“O the depth
+of the riches of the wisdom and of the knowledge of
+God! How incomprehensible are His judgments, and
+how unsearchable His ways!”</span><a id="noteref_779" name="noteref_779" href="#note_779"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">779</span></span></a>
+</p>
+
+<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em">
+<p class="tei tei-p" style="margin-bottom: 0.90em">
+<span class="tei tei-hi"><span style="font-size: 90%; font-variant: small-caps">Readings</span></span><span style="font-size: 90%">:—Molinistic and Congruistic works of importance
+are: *Molina, S. J., </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Concordia Liberi Arbitrii cum Gratiae Donis</span></span><span style="font-size: 90%">,
+Lisbon 1588 (repr. Paris 1876).—Platel, S. J., </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Auctoritas contra
+Praedeterminationem Physicam pro Scientia Media</span></span><span style="font-size: 90%">, Douai 1669.—Henao,
+S. J., </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Scientia Media Historice Propugnata</span></span><span style="font-size: 90%">, Lyons
+1655.—</span><span class="tei tei-hi"><span style="font-size: 90%; font-variant: small-caps">Idem</span></span><span style="font-size: 90%">, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Scientia Media Theologice
+Defensa</span></span><span style="font-size: 90%">, Lyons 1674-6.—De Aranda, S. J., </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De Deo Sciente,
+Praedestinante et Auxiliante seu Schola Scientiae Mediae</span></span><span style="font-size: 90%">, Saragossa
+1693.—*Suarez, S. J., </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De Concursu, Motione et Auxilio Dei</span></span><span style="font-size: 90%">,
+new ed., Paris 1856.—</span><span class="tei tei-hi"><span style="font-size: 90%; font-variant: small-caps">Idem</span></span><span style="font-size: 90%">, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De
+Auxilio Efficaci</span></span><span style="font-size: 90%">, Paris ed., 1856, t. XI.—</span><span class="tei tei-hi"><span style="font-size: 90%; font-variant: small-caps">Idem</span></span><span style="font-size: 90%">,
+</span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De Vera Intelligentia Auxilii Efficacis</span></span><span style="font-size: 90%"> (</span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Op.
+Posthum.</span></span><span style="font-size: 90%">, t. X, Appendix).—*Lessius, S. J., </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De Gratia
+Efficaci</span></span><span style="font-size: 90%"> (</span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Opusc.</span></span><span style="font-size: 90%">, t. II, Paris 1878).—Sardagna,
+S. J., </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Theologia Dogmatico-Polemica</span></span><span style="font-size: 90%">, Ratisbon
+1771.—Wirceburgenses (Kilber, S. J.), </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De Gratia</span></span><span style="font-size: 90%">, new ed.,
+Paris 1853.—Murray, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De Gratia</span></span><span style="font-size: 90%">, Dublin 1877.—B.
+Jungmann, S. J., </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De Gratia</span></span><span style="font-size: 90%">,
+6th ed., Ratisbon 1896.—Th. de Régnon, S. J., </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Bañez et Molina,
+Histoire, Doctrines, Critique, Métaphysique</span></span><span style="font-size: 90%">, Paris 1883.—Card.
+Mazzella, S. J., </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De Gratia Christi</span></span><span style="font-size: 90%">, 3rd ed., Rome
+1882.—Palmieri, S. J., </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De Gratia Divina Actuali</span></span><span style="font-size: 90%">, thes.
+49-58, Gulpen 1885.—*V. Frins, S. J., </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">S. Thomae Doctrina de
+Cooperatione Dei cum Omni
+</span><span class="tei tei-pb" id="page270">[pg 270]</span><a name="Pg270" id="Pg270" class="tei tei-anchor"></a><span style="font-size: 90%; font-style: italic">
+Natura Creata, Praesertim Libera, seu S. Thomas Praedeterminationis
+Physicae Adversarius</span></span><span style="font-size: 90%">, Paris 1890.—*Schiffini, S. J., </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De
+Gratia Divina</span></span><span style="font-size: 90%">, disp. 5, Freiburg 1901.—Card. Billot, S. J.,
+</span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De Gratia Christi et Libero Hominis Arbitrio</span></span><span style="font-size: 90%">, I, Rome
+1908.—Limbourg, S. J. </span><span class="tei tei-q"><span style="font-size: 90%">“</span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Selbstzeichnung der thomistischen
+Gnadenlehre</span></span><span style="font-size: 90%">,</span><span style="font-size: 90%">”</span></span><span style="font-size: 90%"> in the Innsbruck </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Zeitschrift für kath.
+Theologie</span></span><span style="font-size: 90%">, 1877.—B. J. Otten, S. J., </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">A Manual of the
+History of Dogmas</span></span><span style="font-size: 90%">, Vol. II, St. Louis
+1918, pp. 493 sqq.
+</span></p>
+
+<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%">
+Among the theologians who have tried to harmonize Thomism
+and Molinism we may mention, besides Ysambert and St. Alphonsus
+de' Liguori, *Tournely, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De Gratia</span></span><span style="font-size: 90%">, Venice 1755.—Card. Jos.
+Pecci, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Sentenza di S. Tommaso circa l'Influsso di Dio sulle Azioni
+delle Creature Ragionevoli e sulla Scienza Media</span></span><span style="font-size: 90%">, Rome 1885.—A.
+Adeodatus, J. </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Pecci's Schrift: Lehre des hl. Thomas über den
+Einfluss Gottes, etc., analysiert</span></span><span style="font-size: 90%">, Mainz 1888.—C. Krogh-Tonning,
+</span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De Gratia Christi et de Libero Arbitrio S. Thomae Doctrina</span></span><span style="font-size: 90%">,
+Christiania 1898.—J. Herrmann, C. SS. R., </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De Divina Gratia</span></span><span style="font-size: 90%">,
+Rome 1904.
+</span></p>
+
+<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%">
+The history of the great controversy between Thomism and
+Molinism can be studied in H. Serry, O. P., </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Historia Congregationum
+de Auxiliis Divinae Gratiae</span></span><span style="font-size: 90%">, Louvain 1700 and Antwerp
+1709.—Livinus de Meyer, S. J., </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Historia Controversiarum de
+Divinae Gratiae Auxiliis</span></span><span style="font-size: 90%">, Antwerp 1705.—*Schneemann, S. J.,
+</span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Entstehung der thomistisch-molinistischen Controverse</span></span><span style="font-size: 90%">, Freiburg
+1879.—</span><span class="tei tei-hi"><span style="font-size: 90%; font-variant: small-caps">*Idem</span></span><span style="font-size: 90%">, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Weitere Entwicklung der
+thomistisch-molinistischen Controverse</span></span><span style="font-size: 90%">, Freiburg
+1880.—</span><span class="tei tei-hi"><span style="font-size: 90%; font-variant: small-caps">*Idem</span></span><span style="font-size: 90%">, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Controversiarum de Divinae
+Gratiae Liberique Arbitrii Concordia Initia et Progressus</span></span><span style="font-size: 90%">, Freiburg
+1881.
+</span></p>
+</div>
+
+</div>
+
+</div>
+
+</div>
+
+</div>
+
+<span class="tei tei-pb" id="page271">[pg 271]</span><a name="Pg271" id="Pg271" class="tei tei-anchor"></a>
+
+<div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+<a name="toc45" id="toc45"></a>
+<a name="pdf46" id="pdf46"></a>
+<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Part II. Sanctifying Grace</span></h1>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The grace of justification, commonly called
+sanctifying grace, is related to actual grace as an
+end to its means. Actual grace introduces the
+state of sanctifying grace or preserves and augments
+it where it already exists.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This fact makes it advisable to consider the
+genesis of sanctifying grace before studying its
+nature and effects.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+We shall therefore treat in three chapters:
+(1) of the Process of Justification (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">iustificatio in
+fieri</span></span>); (2) of the State of Justification
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">iustificatio
+in esse</span></span>), and (3) of the Fruits of Justification
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">iustificatio in facto esse</span></span>),
+or the Merit of Good
+Works.
+</p>
+
+<span class="tei tei-pb" id="page272">[pg 272]</span><a name="Pg272" id="Pg272" class="tei tei-anchor"></a>
+
+<hr class="page" /><div class="tei tei-div" style="margin-bottom: 4.00em; margin-top: 4.00em">
+<a name="toc47" id="toc47"></a>
+<a name="pdf48" id="pdf48"></a>
+<a name="Part_II_Chapter_I" id="Part_II_Chapter_I" class="tei tei-anchor"></a>
+<h2 class="tei tei-head" style="text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"><span style="font-size: 144%">Chapter I. The Genesis Of Sanctifying Grace, Or The
+Process Of Justification</span></h2>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The justification of an adult human being does
+not take place suddenly, but runs through certain
+well-defined stages, which in their totality are
+called the process of justification.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Being a <span class="tei tei-q">“regeneration in God,”</span> justification
+bears a striking resemblance to the development
+of the fœtus in the maternal womb. Like physical
+birth, spiritual regeneration is preceded by
+travailing, <span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span> fear and painful contrition.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The dogmatic teaching of the Catholic Church
+on justification is formally defined by the Tridentine
+Council, whose decrees<a id="noteref_780" name="noteref_780" href="#note_780"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">780</span></span></a>
+contain a masterly
+analysis of this most interesting of psychological
+processes. The holy Synod puts faith at the beginning.
+<span class="tei tei-q">“Faith,”</span> it says, <span class="tei tei-q">“is the beginning of
+human salvation, the foundation and the root of
+all justification.”</span><a id="noteref_781" name="noteref_781" href="#note_781"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">781</span></span></a> The nature of faith and the
+part it plays in justification were the chief points
+<span class="tei tei-pb" id="page273">[pg 273]</span><a name="Pg273" id="Pg273" class="tei tei-anchor"></a>
+in dispute between the Church and the so-called
+Reformers. Luther and his followers denatured
+the traditional Catholic teaching by basing justification
+solely on faith, which they falsely defined
+as mere confidence or trust in the mercy of God.
+</p>
+
+<span class="tei tei-pb" id="page274">[pg 274]</span><a name="Pg274" id="Pg274" class="tei tei-anchor"></a>
+
+<hr class="page" /><div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em">
+<a name="toc49" id="toc49"></a>
+<a name="pdf50" id="pdf50"></a>
+<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Section 1. The Necessity Of Faith For Justification</span></h3>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+1. <span class="tei tei-hi"><span style="font-variant: small-caps">The Lutheran Heresy vs. the Teaching
+of the Church.</span></span>—The Protestant Reformers,
+notably Luther and Calvin, did not deny that
+justification is wrought by faith, but they defined
+justifying faith in a manner altogether foreign to
+the mind of the Church.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) They distinguished three kinds of faith: (1) belief
+in the existence of God and the historical fact that
+Christ has come on earth, suffered, and ascended (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">fides
+historica</span></span>); (2) the sort of trust which is required for
+exercising the gift of miracles (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">fides
+miraculorum</span></span>); and
+(3) faith in the divine promises with regard to the remission
+of sin (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">fides promissionum</span></span>).
+The last-mentioned species of faith they subdivided into general and
+particular. <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Fides generalis</span></span>
+is that by which we believe
+that the righteousness of Christ <span class="tei tei-q">“covers”</span> (but does not
+wipe out) our sins. <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Fides
+specialis</span></span> or fiduciary faith
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">fiducia</span></span>)
+is that by which a man applies to himself the
+righteousness of the Redeemer, firmly trusting that his
+sins are for Christ's sake not imputed to him. 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 truth.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) To this fundamental error the Fathers of
+<span class="tei tei-pb" id="page275">[pg 275]</span><a name="Pg275" id="Pg275" class="tei tei-anchor"></a>
+Trent opposed the orthodox doctrine that
+(adults) <span class="tei tei-q">“are disposed unto justice when, excited
+and assisted by divine grace, receiving faith by
+hearing, they are freely moved towards God, believing
+those things to be true which God has revealed
+and promised, ...”</span><a id="noteref_782" name="noteref_782" href="#note_782"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">782</span></span></a> and they solemnly
+anathematized those who assert <span class="tei tei-q">“that justifying
+faith is nothing else but confidence in the divine
+mercy which remits sin for Christ's sake, or that
+this confidence alone is that whereby we are justified.”</span><a id="noteref_783" name="noteref_783" href="#note_783"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">783</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Hence it is <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">de fide</span></span> that the faith whereby man
+is justified, is not a confident persuasion of being
+esteemed righteous in the sight of God, but a
+dogmatic or theoretical belief in the truths of
+Divine Revelation.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+2. <span class="tei tei-hi"><span style="font-variant: small-caps">Refutation of the Lutheran Doctrine
+of Fiduciary Faith.</span></span>—Whenever Sacred Scripture
+and Tradition speak of justifying faith, they
+mean a dogmatic belief in the truths of Revelation,—that
+faith which the Protestants call <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">fides
+historica</span></span>.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) Christ Himself solemnly commanded His
+<span class="tei tei-pb" id="page276">[pg 276]</span><a name="Pg276" id="Pg276" class="tei tei-anchor"></a>
+Apostles and their successors to preach the Gospel
+to all nations, 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 salvation.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+α) Mark XVI, 15 sq.: <span class="tei tei-q">“Go ye into the whole world,
+and preach the gospel<a id="noteref_784" name="noteref_784" href="#note_784"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">784</span></span></a>
+to every creature: He that believeth
+[<span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span> in the Gospel] and is baptized, shall be
+saved; but he that believeth not shall be condemned.”</span>
+Agreeable to this injunction St. John declares it to be
+the object of his Gospel <span class="tei tei-q">“that you may believe that<a id="noteref_785" name="noteref_785" href="#note_785"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">785</span></span></a>
+Jesus is the Christ, the Son of God, and that believing,
+you may have life in his name.”</span><a id="noteref_786" name="noteref_786" href="#note_786"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">786</span></span></a> The Gospel is
+written <span class="tei tei-q">“that we may believe.”</span> What must we believe?
+That <span class="tei tei-q">“Jesus is the Christ, the Son of God.”</span> This is a
+revealed truth by firmly believing which we shall be
+saved. When the treasurer of Queen Candace begged
+to be baptized, Philip the deacon said to him: <span class="tei tei-q">“If thou
+believest with all thy heart, thou mayest.”</span> The eunuch
+replied: <span class="tei tei-q">“I believe that Jesus Christ is the Son of God,”</span>
+whereupon Philip baptized him.<a id="noteref_787" name="noteref_787" href="#note_787"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">787</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+β) St. Paul in his Epistles to the Romans and
+the Galatians eloquently insists on the necessity of
+faith, not a mere <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">fides
+fiducialis</span></span>, but a believing acceptance
+of Divine Revelation. Cfr. Rom. X, 9
+sq.: <span class="tei tei-q">“For if thou confess with thy mouth the
+Lord Jesus, and believe in thy heart that God hath
+raised him up from the dead, thou shalt be saved.
+For with the heart we believe unto justice, but
+<span class="tei tei-pb" id="page277">[pg 277]</span><a name="Pg277" id="Pg277" class="tei tei-anchor"></a>
+with the mouth confession is made unto salvation.”</span><a id="noteref_788" name="noteref_788" href="#note_788"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">788</span></span></a>
+We must confess with the mouth and believe
+with the heart. External profession and internal
+faith go together and have for their common
+object a certain truth open to our knowledge,
+<span class="tei tei-hi"><span style="font-style: italic">viz.</span></span>: the resurrection of Christ,—a dogma in
+which the whole teaching of the atonement lies
+imbedded.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The character of justifying faith is still more
+plainly evident from Heb. XI, 6: <span class="tei tei-q">“Without faith
+it is impossible to please God. For he that cometh
+to God [he that is to be justified], must believe
+that He is [the existence of God], and is a rewarder
+to them that seek Him.”</span><a id="noteref_789" name="noteref_789" href="#note_789"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">789</span></span></a> The Apostle
+here clearly asserts both the necessity of justifying
+faith and the minimum of doctrine to be explicitly
+<span class="tei tei-q">“believed,”</span> <span class="tei tei-hi"><span style="font-style: italic">viz.</span></span>: the existence of God and eternal
+retribution.<a id="noteref_790" name="noteref_790" href="#note_790"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">790</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+γ) The Lutherans appeal chiefly to Matth. IX, 2, Luke
+XVII, 19, Rom. IV, 5, and Heb. XI, 1. But not a
+single one of these texts represents fiduciary faith as
+the instrumental cause of justification. The word πίστις
+occurs no less than eighty times in the Synoptic Gospels
+and in St. Paul's Epistle to the Romans, but there are
+<span class="tei tei-pb" id="page278">[pg 278]</span><a name="Pg278" id="Pg278" class="tei tei-anchor"></a>
+only six passages in which it could possibly be construed
+as synonymous with <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">fiducia</span></span>,
+and in none of these is the
+interpretation entirely certain. Not once does the New
+Testament employ πίστις in the sense of <span class="tei tei-q">“fiduciary
+faith,”</span> <span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span> a confident
+persuasion of one's own righteousness.<a id="noteref_791" name="noteref_791" href="#note_791"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">791</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) 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 Church. The
+Fathers unanimously insist on the necessity of
+dogmatic faith as a requisite of justification.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+α) St. Fulgentius of Ruspe, who is regarded as <span class="tei tei-q">“the
+best theologian of his time”</span> (468-533),<a id="noteref_792" name="noteref_792" href="#note_792"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">792</span></span></a> in his golden
+booklet <span class="tei tei-hi"><span style="font-style: italic">De Fide seu de Regula Verae Fidei ad Petrum</span></span>,
+says: <span class="tei tei-q">“I rejoice that you take care to preserve the
+true faith without which conversion is useless, nay, impossible.
+Apostolic authority tells us that we cannot
+please God without faith. For faith is the foundation
+of all good [works]; it is the beginning of human salvation,
+and without it no one can obtain a place among
+the children of God, because without it no one can obtain
+the grace of justification in this world or possess eternal life
+in the next.”</span><a id="noteref_793" name="noteref_793" href="#note_793"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">793</span></span></a> St. Fulgentius was a faithful
+<span class="tei tei-pb" id="page279">[pg 279]</span><a name="Pg279" id="Pg279" class="tei tei-anchor"></a>
+disciple of St. Augustine, and the whole trend of
+his treatise shows that by <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">vera
+fides</span></span> he understands not the Lutheran
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">fiducia propriae iustificationis</span></span>, but
+Catholic belief in revealed truth.<a id="noteref_794" name="noteref_794" href="#note_794"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">794</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+β) 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 Baptism. It was
+because they believed and professed the true faith
+that the early Christians, who knew nothing of
+the Lutheran <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">fides
+fiducialis</span></span>, were called <span class="tei tei-q">“faithful”</span>
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">fideles</span></span>,
+πιστοί), to distinguish them from false
+believers or heretics (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">haeretici</span></span>,
+αἱρητικοὶ, from
+αἱρεῖσθαι to choose), who denied some portion or
+other of the orthodox creed.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+c) In analyzing the notions of
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">fides</span></span> and
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">necessitas</span></span>
+theologians distinguish between <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">fides
+explicita</span></span> and <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">fides implicita</span></span>,
+and between <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">necessitas
+medii</span></span> and <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">necessitas praecepti</span></span>.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Fides explicita</span></span>
+is an express and fully developed belief in the truths of revelation;
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">fides implicita</span></span>, a virtual belief
+in whatever may be contained in a dogma explicitly
+professed. I make an act of implicit faith when I say,
+for instance: <span class="tei tei-q">“I believe whatever the Church teaches,”</span>
+or: <span class="tei tei-q">“I heartily accept whatever God has revealed.”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">necessitas medii</span></span>
+is based on the objective relation
+of means to an end, and consequently binds all men,
+<span class="tei tei-pb" id="page280">[pg 280]</span><a name="Pg280" id="Pg280" class="tei tei-anchor"></a>
+even the ignorant and those who are in error without
+their own fault. Such, for example, is the necessity of
+the eye for seeing, of wings for flying, of grace for performing
+salutary acts, of the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">lumen gloriae</span></span> for the
+beatific vision. The <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">necessitas
+praecepti</span></span>, on the other
+hand, is founded entirely on the will of God, who positively
+commands or forbids under pain of grievous sin,
+but is willing to condone non-compliance with his precepts
+when it is owing to guiltless ignorance. This applies
+to all positive divine precepts, <span class="tei tei-hi"><span style="font-style: italic">e.g.</span></span> the law of fasting
+and abstinence. It is to be noted that the
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">necessitas medii</span></span> always involves the
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">necessitas praecepti</span></span>, because God
+must needs will and impose upon us by positive precept
+whatever is objectively necessary as a means of salvation.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+α) The first question that arises with regard to
+this twofold faith and necessity is: Are sinners
+preparing for justification, and the faithful in general,
+obliged by necessity of precept to believe explicitly
+all revealed truths? The answer is, No;
+because this is practically impossible, and God
+does not demand the impossible.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Generally speaking, it is sufficient to have an explicit
+knowledge of, and give one's firm assent to, the more
+important dogmas and moral precepts—the twelve articles
+of the Apostles' Creed, the Commandments of God
+and the Church, the Sacraments (as needed), and the Our
+Father. All other revealed truths need be held only <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">fide
+implicitâ</span></span>.<a id="noteref_795" name="noteref_795" href="#note_795"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">795</span></span></a>
+More is of course demanded of educated
+<span class="tei tei-pb" id="page281">[pg 281]</span><a name="Pg281" id="Pg281" class="tei tei-anchor"></a>
+persons and those who are in duty bound to instruct
+others, such as priests and teachers.<a id="noteref_796" name="noteref_796" href="#note_796"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">796</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+β) A more important and more difficult question
+is this: Are there any dogmas, and if so
+how many, which must be believed by all men <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">fide
+explicitâ</span></span> and <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">necessitate
+medii</span></span>? St. Paul says:
+<span class="tei tei-q">“Without faith it is impossible to please God, for
+he that cometh to God, must believe that He is,
+and is a rewarder to them that seek Him.”</span><a id="noteref_797" name="noteref_797" href="#note_797"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">797</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+With but few exceptions,<a id="noteref_798" name="noteref_798" href="#note_798"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">798</span></span></a> Catholic theologians maintain
+that the Apostle in this passage means theological
+faith, based upon supernatural motives. This interpretation
+is borne out by the context, by such parallel texts
+as John III, 11 sqq., 32 sqq., 2 Tim. I, 12, 1 John V, 9 sq.,
+and by the decisions of several councils.<a id="noteref_799" name="noteref_799" href="#note_799"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">799</span></span></a> There
+can be no reasonable doubt that all men, to be justified and
+saved, must have an explicit belief in at least two dogmas,
+<span class="tei tei-hi"><span style="font-style: italic">viz.</span></span>: the existence of God and eternal retribution. Pope
+Innocent XI condemned the Jansenist proposition that explicit
+belief in divine retribution is not necessary for
+salvation.<a id="noteref_800" name="noteref_800" href="#note_800"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">800</span></span></a>
+</p>
+
+<span class="tei tei-pb" id="page282">[pg 282]</span><a name="Pg282" id="Pg282" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Are there any other dogmas which must be explicitly
+believed <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">necessitate
+medii</span></span>? The only dogmas which
+might come in question are: the Trinity, the Incarnation,
+the immortality of the soul, and the necessity of grace.
+The last-mentioned two may be omitted from the list, because
+St. Paul does not mention them,<a id="noteref_801" name="noteref_801" href="#note_801"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">801</span></span></a> and for the additional
+reason that belief in immortality is included in the
+dogma of eternal retribution, while the necessity of grace
+is inseparably bound up with the dogma of Divine Providence,
+which in its turn is but a particular aspect of
+eternal retribution.<a id="noteref_802" name="noteref_802" href="#note_802"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">802</span></span></a> Hence the only two dogmas in regard
+to which the question at the beginning of this paragraph
+can reasonably be asked, are the Blessed Trinity
+and the Incarnation.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Theologians are divided in the matter. Some maintain
+that no human being can or could ever be saved
+without explicit belief in both the Trinity and the Incarnation.
+Others<a id="noteref_803" name="noteref_803" href="#note_803"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">803</span></span></a>
+hold that this <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">necessitas medii</span></span> did not
+exist under the Old Covenant. A third school<a id="noteref_804" name="noteref_804" href="#note_804"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">804</span></span></a> avers
+that no such necessity can be proved either for the Old or
+the New Dispensation.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The first of these three opinions is excessively rigorous
+and intrinsically improbable. The Jews had no clearly revealed
+knowledge of the Trinity and the Incarnation, and
+consequently were under no obligation to believe them.
+As the divinely constituted guardians of the Messianic
+prophecies, they were bound to believe in the Redeemer,
+<span class="tei tei-pb" id="page283">[pg 283]</span><a name="Pg283" id="Pg283" class="tei tei-anchor"></a>
+though only <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">necessitate
+praecepti</span></span>. The gentiles were dispensed
+even from this.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The second opinion, which limits the
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">necessitas medii</span></span>
+to the New Testament, lacks solid proof. The Scripture
+texts cited in its support merely prove the efficaciousness
+of belief in Christ,<a id="noteref_805" name="noteref_805" href="#note_805"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">805</span></span></a> or the duty of embracing
+that belief on the strength of the Apostolic preaching,<a id="noteref_806" name="noteref_806" href="#note_806"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">806</span></span></a>
+or, finally, the impossibility of redemption except
+through the mediation of Jesus;<a id="noteref_807" name="noteref_807" href="#note_807"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">807</span></span></a>—all truths which in
+themselves have nothing to do with the question under
+discussion.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The third and most probable opinion is that even under
+the New Covenant, explicit faith in Christ, and <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">a
+fortiori</span></span> in the Divine Trinity, cannot be regarded as an
+indispensable medium of justification and salvation, (1)
+because St. Paul does not mention these two dogmas in
+the decisive passage, Heb. XI, 6; and (2) because a
+supernatural act of justifying love and contrition may be
+inspired by belief in the existence of God and divine
+retribution; and (3) because this latter belief implicitly,
+by way of desire (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">fides
+in voto</span></span>), includes belief in Christ
+and the Trinity.<a id="noteref_808" name="noteref_808" href="#note_808"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">808</span></span></a> 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 Trinity, is bound
+to believe in the Trinity and the Incarnation by more
+than a mere <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">necessitas
+praecepti</span></span>, namely, by what is technically
+called <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">necessitas
+medii per accidens</span></span>, a necessity
+from which God dispenses only in exceptional cases,
+<span class="tei tei-pb" id="page284">[pg 284]</span><a name="Pg284" id="Pg284" class="tei tei-anchor"></a>
+when it is either physically or morally impossible to
+elicit an act of explicit faith.<a id="noteref_809" name="noteref_809" href="#note_809"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">809</span></span></a> It is for this reason that
+the Sacred Congregation of the Holy Office decided,
+February 28, 1703, that missionaries are bound to explain
+to all adult converts who have the use of reason, even
+though they be near death, those mysteries of the faith
+which are necessary for salvation
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">necessitate medii</span></span>, especially the Trinity
+and the Incarnation.<a id="noteref_810" name="noteref_810" href="#note_810"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">810</span></span></a>
+</p>
+
+</div>
+
+<span class="tei tei-pb" id="page285">[pg 285]</span><a name="Pg285" id="Pg285" class="tei tei-anchor"></a>
+
+<hr class="page" /><div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em">
+<a name="toc51" id="toc51"></a>
+<a name="pdf52" id="pdf52"></a>
+<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Section 2. The Necessity Of Other Preparatory Acts
+Besides Faith</span></h3>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+1. <span class="tei tei-hi"><span style="font-variant: small-caps">Heretical Errors and the Teaching of
+the Church.</span></span>—Martin Luther, to quiet his conscience,
+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 Christ. This teaching was
+incorporated into the symbolic books of the Lutherans<a id="noteref_811" name="noteref_811" href="#note_811"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">811</span></span></a>
+and adopted by Calvin.<a id="noteref_812" name="noteref_812" href="#note_812"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">812</span></span></a> It has been
+called one of the two basic errors of Protestantism.
+The Tridentine Council solemnly
+condemns it as follows: <span class="tei tei-q">“If anyone saith that by
+faith alone the impious is justified, in such wise as
+to mean that nothing else is required to coöperate
+in order to obtain the grace of justification, and
+that it is not in any way necessary that he be prepared
+and disposed by the movement of his own
+<span class="tei tei-pb" id="page286">[pg 286]</span><a name="Pg286" id="Pg286" class="tei tei-anchor"></a>
+will; let him be anathema.”</span><a id="noteref_813" name="noteref_813" href="#note_813"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">813</span></span></a> Other acts that
+dispose or prepare the soul for justification, according
+to the same Council, are: the fear of
+divine justice; hope in God's mercy; charity,
+which is the font of all righteousness; detestation
+of sin, and penitence.<a id="noteref_814" name="noteref_814" href="#note_814"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">814</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+2. <span class="tei tei-hi"><span style="font-variant: small-caps">Refutation of the Sola Fides Theory.</span></span>—The
+Lutheran theory involves an open rupture
+with the traditional teaching of the Church and
+is positively unscriptural. Luther himself felt
+this, as appears from his interpolation of the word
+<span class="tei tei-q">“alone”</span> in Rom. III, 28 and his rejection of the
+entire canonical Epistle of St. James.<a id="noteref_815" name="noteref_815" href="#note_815"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">815</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) The teaching of the Bible in regard to the
+rôle played by good works in the process of justification
+may be summarized as follows:
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+(1) 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 God; consequently,
+faith alone does not justify or insure
+eternal salvation. Our Divine Saviour Himself
+declares: <span class="tei tei-q">“Not every one that saith to me, Lord,
+Lord, shall enter into the kingdom of heaven, but
+he that doeth the will of my Father who is in
+<span class="tei tei-pb" id="page287">[pg 287]</span><a name="Pg287" id="Pg287" class="tei tei-anchor"></a>
+heaven, he shall enter into the kingdom of
+heaven.”</span><a id="noteref_816" name="noteref_816" href="#note_816"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">816</span></span></a> St. James says: <span class="tei tei-q">“Do you not see
+that by works a man is justified, and not by faith
+only?”</span><a id="noteref_817" name="noteref_817" href="#note_817"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">817</span></span></a> And St. Paul: <span class="tei tei-q">“If I should have all
+faith, so that I could remove mountains, and have
+not charity, I am nothing.”</span><a id="noteref_818" name="noteref_818" href="#note_818"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">818</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+(2) Besides faith, justification requires certain
+other preparatory or dispositive acts. There is,
+for example, the fear of divine justice. Cfr.
+Ecclus. I, 28: <span class="tei tei-q">“He that is without fear cannot
+be justified.”</span><a id="noteref_819" name="noteref_819" href="#note_819"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">819</span></span></a> Also, hope in God's mercy. Cfr.
+Rom. VIII, 24: <span class="tei tei-q">“For we are saved by hope.”</span><a id="noteref_820" name="noteref_820" href="#note_820"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">820</span></span></a>
+Again, charity. Cfr. Luke VII, 47: <span class="tei tei-q">“Many
+sins are forgiven her because she hath loved
+much.”</span><a id="noteref_821" name="noteref_821" href="#note_821"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">821</span></span></a> Furthermore, contrition or penitence.
+Cfr. Luke XIII, 3: <span class="tei tei-q">“Unless you shall do penance,
+you shall all likewise perish.”</span><a id="noteref_822" name="noteref_822" href="#note_822"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">822</span></span></a> Finally,
+good works in general. Cfr. St. James II, 17:
+<span class="tei tei-q">“So faith also, if it have not works, is dead in
+itself.”</span><a id="noteref_823" name="noteref_823" href="#note_823"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">823</span></span></a>
+No one who ponders these and similar
+<span class="tei tei-pb" id="page288">[pg 288]</span><a name="Pg288" id="Pg288" class="tei tei-anchor"></a>
+texts can maintain, as Calvin and Melanchthon
+did, that the good works mentioned merely accompany
+justification, for they are unmistakably
+described as causes which dispose and prepare the
+sinner for it.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+(3) It is not faith alone that justifies, but faith
+informed and actuated by charity. Cfr. Gal. V, 6:
+<span class="tei tei-q">“For in Christ Jesus neither circumcision availeth
+anything, nor uncircumcision: but faith that
+worketh by charity.”</span><a id="noteref_824" name="noteref_824" href="#note_824"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">824</span></span></a> The Greek text shows
+that the word <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">operatur</span></span> in the Vulgate must be
+taken passively, so that a more correct translation
+would be: <span class="tei tei-q">“... but faith effected or formed by
+charity.”</span> But even if ἐνεργουμένη were used as a deponent
+(ἐνεργεῖσθαι=<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">agere</span></span>,
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">operari</span></span>) the meaning
+would be substantially the same, <span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span> a dead faith,
+without charity, avails nothing. Cfr. St. James
+II, 26: <span class="tei tei-q">“For even as the body without the spirit
+is dead, so also faith without works is dead.”</span><a id="noteref_825" name="noteref_825" href="#note_825"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">825</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In Rom. III, 28: <span class="tei tei-q">“For we account a man to be justified
+by faith, without the works of the law,”</span><a id="noteref_826" name="noteref_826" href="#note_826"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">826</span></span></a> Luther
+deliberately inserted the word <span class="tei tei-q">“alone.”</span> The context
+shows that this is a falsification. The Apostle contrasts
+justifying faith, not with those preparatory acts of salvation
+which spring from it, but with the sterile <span class="tei tei-q">“works of
+<span class="tei tei-pb" id="page289">[pg 289]</span><a name="Pg289" id="Pg289" class="tei tei-anchor"></a>
+the law”</span> (<span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span> the Old Testament), which, as such,
+possessed no more power to justify than the good works
+of the heathen. Keeping this contrast in mind, it
+would not be incorrect to say, and St. Paul might well
+have said, that <span class="tei tei-q">“supernatural faith alone (<span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span> only) justifies,
+while the works of the law do not.”</span> But if faith
+be taken in contradistinction to the other acts operative in
+the process of justification, such as fear, hope, contrition,
+love,—and this is the sense in which Luther takes it,—then
+it is false and contrary to the mind of St. Paul to
+say: <span class="tei tei-q">“Faith alone justifies, nothing else is required.”</span>
+For in this sense faith is merely the beginning, the
+foundation, 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
+love. This fact was already pointed out by St. Augustine.
+<span class="tei tei-q">“Unintelligent persons,”</span> he says, <span class="tei tei-q">“with regard
+to the Apostle's statement: <span class="tei tei-q">‘We conclude that a man is
+justified by faith without the works of the law,’</span> have
+thought him to mean that faith is sufficient for a man,
+even if he leads a bad life and has no good deeds to allege.
+It is impossible that such a character should be
+deemed <span class="tei tei-q">‘a vessel of election’</span> by the Apostle, who, after
+declaring that <span class="tei tei-q">‘in Christ Jesus neither circumcision availeth
+anything nor uncircumcision,’</span> adds the important
+remark: <span class="tei tei-q">‘but faith that worketh by charity.’</span> It is such
+faith which separates the faithful children of God from
+unclean devils,—for even these <span class="tei tei-q">‘believe and tremble,’</span> as
+the Apostle James says, but they do no good works.
+Therefore they possess not the faith by which the just
+man lives,—the faith which operates through love in
+such wise that God recompenses it according to its works
+with eternal life.”</span><a id="noteref_827" name="noteref_827" href="#note_827"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">827</span></span></a>
+</p>
+
+<span class="tei tei-pb" id="page290">[pg 290]</span><a name="Pg290" id="Pg290" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+There is another sense in which faith alone may be
+said to justify, <span class="tei tei-hi"><span style="font-style: italic">viz.</span></span>: if the term be taken to include all
+those things which God has ordained for our salvation,
+that is to say, the sum-total of <span class="tei tei-q">“revelation”</span> or <span class="tei tei-q">“the
+true religion”</span> as opposed to <span class="tei tei-q">“heresy.”</span> The term πίστις
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">fides</span></span>)
+is sometimes employed in this sense by the Fathers,
+but never in Sacred Scripture.<a id="noteref_828" name="noteref_828" href="#note_828"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">828</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) There is a unanimous and unbroken tradition
+in favor of the Catholic doctrine. St. Polycarp
+writes in his Epistle to the Philippians:
+<span class="tei tei-q">“... the faith (πίστις) given you, which is
+the mother of us all when hope (ἐλπίς) follows
+and love (ἀγάπη) goes before.”</span><a id="noteref_829" name="noteref_829" href="#note_829"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">829</span></span></a> St. Augustine
+teaches that while faith is <span class="tei tei-hi"><span style="font-style: italic">per se</span></span> separable
+from hope and love, it is ineffective without them.
+<span class="tei tei-q">“Man begins with faith, but the demons, too, believe
+and tremble; to faith, therefore, must be
+added hope, and to hope, love.”</span><a id="noteref_830" name="noteref_830" href="#note_830"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">830</span></span></a> And again:
+<span class="tei tei-q">“Without love, faith can indeed exist, but it availeth
+nothing.”</span><a id="noteref_831" name="noteref_831" href="#note_831"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">831</span></span></a> St. Gregory the Great, paraphrasing
+St. James, says: <span class="tei tei-q">“Perhaps some one will
+say to himself: I have believed, I shall be saved.
+He speaks truly if he sustains faith by works.
+For that is true faith which does not contradict by
+deeds what it asserts in words.”</span><a id="noteref_832" name="noteref_832" href="#note_832"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">832</span></span></a>
+</p>
+
+<span class="tei tei-pb" id="page291">[pg 291]</span><a name="Pg291" id="Pg291" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+c) This teaching is in perfect conformity with
+reason.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+α) No supernatural enlightenment is needed
+to perceive the intrinsic propriety of a moral preparation
+for justification. Not only must the sinner
+learn to know God as His supernatural end
+and the source of all righteousness, but he must
+also be persuaded that it is his duty, with the help
+of sufficient grace, to direct his will towards this
+final end.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Every tendency or movement presupposes a <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">terminus
+a quo</span></span>, from which it starts, and a
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">terminus ad quem</span></span>,
+to which it tends. The movement of the will in the
+process of justification, besides faith, demands a voluntary
+withdrawal from sin (contrition, good resolutions)
+and an approach to righteousness (hope, love, desire).<a id="noteref_833" name="noteref_833" href="#note_833"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">833</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This argument would have made no impression on
+Luther, 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 coöperating with divine
+grace. In fact he compared man to a <span class="tei tei-q">“log, stick
+or stone.”</span> This view was shared by Amsdorf, Flacius,
+<span class="tei tei-pb" id="page292">[pg 292]</span><a name="Pg292" id="Pg292" class="tei tei-anchor"></a>
+and others, whereas Osiander and Butzer admitted that
+<span class="tei tei-q">“inherent righteousness”</span> is at least a partial factor in justification.
+Melanchthon, in an endeavor to reconcile the
+contradictions of this discordant system, unwittingly gave rise to the so-called
+Synergist dispute. When Pfeffinger<a id="noteref_834" name="noteref_834" href="#note_834"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">834</span></span></a>
+undertook the defence of free-will, many Lutheran
+theologians, especially of the University of Jena, boldly attacked
+the log-stick-and-stone theory<a id="noteref_835" name="noteref_835" href="#note_835"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">835</span></span></a> and
+tried to force their adversaries to admit that man is able
+to coöperate with grace. The <span class="tei tei-q">“Half-Melanchthonians,”</span>
+as they were called, succeeded in smuggling Synergism
+into the <span class="tei tei-q">“Book of Torgau;”</span><a id="noteref_836" name="noteref_836" href="#note_836"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">836</span></span></a> but before the <span class="tei tei-q">“Formulary
+of Concord”</span> was finally printed in the monastery
+of Bergen, near Magdeburg (A. D. 1577), 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 Church.
+In the Syncretist dispute, and through the efforts of
+the Pietists, this harsh teaching was afterwards moderated.
+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 centuries. To-day, with the
+exception of a small band of <span class="tei tei-q">“orthodox”</span> Lutherans in
+Saxony and the United States, Protestants no longer hold
+the log-stick-and-stone theory. The school of Luther proclaimed
+it as the distinguishing tenet of Protestantism, as <span class="tei tei-q">“the criterion of a standing
+or falling church,”</span><a id="noteref_837" name="noteref_837" href="#note_837"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">837</span></span></a>—and
+by this criterion the Lutheran Church has indeed fallen.
+Common sense has led modern Protestants to admit that
+<span class="tei tei-pb" id="page293">[pg 293]</span><a name="Pg293" id="Pg293" class="tei tei-anchor"></a>
+contrition and penance are quite as necessary for justification as faith, an
+opinion which, in the words of Dorner,<a id="noteref_838" name="noteref_838" href="#note_838"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">838</span></span></a>
+<span class="tei tei-q">“comes dangerously near the Catholic system.”</span> In
+Scandinavia, according to Dr. Krogh-Tonning,<a id="noteref_839" name="noteref_839" href="#note_839"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">839</span></span></a> the Lutheran
+Church has experienced a <span class="tei tei-q">“quiet reformation”</span> and
+now unconsciously defends the Catholic doctrine of justification.<a id="noteref_840" name="noteref_840" href="#note_840"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">840</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+β) As the sufficiency of the Bible without
+Tradition is the formal principle of <span class="tei tei-q">“orthodox”</span>
+Protestantism, so justification by faith alone may
+be said to be its material principle. The absurdity
+of the Lutheran position is evident from
+the fact that these two principles are mutually
+destructive. So far from teaching justification
+by faith alone, the Bible inculcates the exact contrary,
+while its sufficiency as the source of faith
+could be proved from its own pages, if at all, only
+by a vicious circle.<a id="noteref_841" name="noteref_841" href="#note_841"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">841</span></span></a> Thus the whole Protestant
+system is based on contradiction.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">sola fides</span></span>
+theory is open to serious objection also
+from the ethical point of view. It cannot be put into
+practice without grave danger. <span class="tei tei-q">“Sin lustily,”</span> writes Luther, <span class="tei tei-q">“but be yet
+more lusty in faith.”</span><a id="noteref_842" name="noteref_842" href="#note_842"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">842</span></span></a> The first
+<span class="tei tei-pb" id="page294">[pg 294]</span><a name="Pg294" id="Pg294" class="tei tei-anchor"></a>
+part at least of this injunction was promptly obeyed by
+his followers, and the rapid deterioration of morals which
+followed was but a natural sequel of the
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">sola fides</span></span> theory.
+If faith alone were sufficient for justification, it would
+make no difference what kind of life a man led, for
+unbelief, <span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span> the loss of fiduciary faith, would be the
+only sin. No wonder this ethical antinomism of the
+Lutheran system, so radically opposed to the teaching of
+St. James, was rejected by Hugo Grotius, George Buller,
+and other honest Protestants.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Another weighty objection against the Lutheran theory
+of justification is that it disregards the law of causation.
+According to Luther a man is justified by the firm belief
+and trust that his sins are forgiven. This <span class="tei tei-q">“belief”</span>
+is either true or false. If it is false, I can have no
+certainty with regard to my salvation, but am deceiving
+myself. If true, it presupposes that which it is to effect,
+in other words, it puts the cause before the effect.
+An orthodox Lutheran theologian of the old school would
+probably retort: My sins are actually forgiven by virtue of
+the atonement, because all men without exception are redeemed
+through the merits of Jesus Christ. If this be
+true, then why not be consistent and say: All men are
+justified because all are redeemed, consequently there is
+no need of faith and sacraments, and keeping the
+commandments is a matter of indifference! It is at this
+point that the incompatibility of Luther's teaching with
+the Bible and sound ethics becomes most glaringly apparent.
+True, Luther himself at times emphasized the necessity
+of good works; but this merely proves that he had
+lucid intervals when his honest nature rebelled against the
+inconsistency of his teaching.<a id="noteref_843" name="noteref_843" href="#note_843"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">843</span></span></a>
+</p>
+
+<span class="tei tei-pb" id="page295">[pg 295]</span><a name="Pg295" id="Pg295" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+3. <span class="tei tei-hi"><span style="font-variant: small-caps">Explanation of the Catholic Doctrine.</span></span>—The
+Council of Trent assigned to faith its
+proper place in the process of justification,<a id="noteref_844" name="noteref_844" href="#note_844"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">844</span></span></a> and
+gave a luminous and profound analysis of the
+process itself.<a id="noteref_845" name="noteref_845" href="#note_845"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">845</span></span></a>
+Scholastic theology, in elaborating
+the teaching of Scripture and Tradition, drew
+a distinction between <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">fides
+formata</span></span>, which truly justifies, and
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">fides informis</span></span>, which falls short of
+justification.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) As regards the intrinsic relation of (dogmatic)
+faith to other preparatory acts in the process of justification,
+the Tridentine Council declares: <span class="tei tei-q">“Faith is the
+beginning of human salvation, the foundation and the
+root of all justification.”</span><a id="noteref_846" name="noteref_846" href="#note_846"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">846</span></span></a> Supernatural faith, therefore,
+is the beginning of salvation, and not, as Harnack makes
+Luther say, <span class="tei tei-q">“at once the beginning, the middle, and the
+end,”</span> because no man can be converted unless he has
+believingly embraced God as his final goal. This faith is
+preceded by certain preliminary conditions, of which the
+first is an illumination of the intellect and a strengthening
+of the will, which results in the
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">affectus credulitatis</span></span>
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">initia fidei</span></span>).
+For justifying faith does not flash forth
+suddenly, like a <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">deus
+ex machina</span></span>, but requires time for its development, as the history
+of many conversions proves.<a id="noteref_847" name="noteref_847" href="#note_847"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">847</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Faith is called the <span class="tei tei-q">“foundation”</span> of justification because
+it not only marks its beginning, but constitutes the
+basis upon which all subsequent stages of the process rest.
+<span class="tei tei-pb" id="page296">[pg 296]</span><a name="Pg296" id="Pg296" class="tei tei-anchor"></a>
+To exclude the mistaken notion that the process of
+justification is a series of mechanical and disconnected
+acts, the Council calls faith the <span class="tei tei-q">“root”</span> of justification,
+from which the other preparatory acts spring organically,
+as the trunk of a tree from its root.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The psychological description of the whole process
+given by the Tridentine Fathers, which even Harnack admits
+to be <span class="tei tei-q">“a masterly piece of work,”</span> runs as follows:
+<span class="tei tei-q">“Now they [adults] are disposed unto justice when, excited
+and assisted by divine grace, conceiving faith by
+hearing, they are freely moved towards God, believing
+those things to be true which God has revealed and
+promised,—and this especially, that God justifies the impious
+by His grace through the redemption that is in
+Jesus Christ; and when, understanding themselves to be
+sinners, they, by turning themselves from the fear of
+divine justice, whereby they are profitably agitated, to
+consider the mercy of God, are raised unto hope, confiding
+that God will be propitious to them for Christ's
+sake; and they begin to love Him as the fountain of all
+justice, and are therefore moved against sins by a certain
+hatred and detestation, to wit: by that penitence
+which must be performed before Baptism; lastly, when
+they purpose to receive Baptism, to begin a new life, and
+to keep the commandments of God....”</span><a id="noteref_848" name="noteref_848" href="#note_848"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">848</span></span></a> The four
+<span class="tei tei-pb" id="page297">[pg 297]</span><a name="Pg297" id="Pg297" class="tei tei-anchor"></a>
+ordinary stages in the process of justification, therefore,
+are: (1) From faith to fear of divine justice; (2) from fear to hope; (3) from
+hope to initial love;<a id="noteref_849" name="noteref_849" href="#note_849"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">849</span></span></a> (4) from
+initial love to contrition and a firm purpose of
+amendment.<a id="noteref_850" name="noteref_850" href="#note_850"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">850</span></span></a> If contrition is dictated and transfused
+by perfect love,<a id="noteref_851" name="noteref_851" href="#note_851"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">851</span></span></a> and the sinner has an explicit or at least implicit
+desire for the Sacrament,<a id="noteref_852" name="noteref_852" href="#note_852"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">852</span></span></a> justification takes
+place at once. If, on the other hand, the sinner's sorrow
+is imperfect (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">attritio</span></span>),
+he attains justification only by
+actual reception of the Sacrament (Baptism or Penance).<a id="noteref_853" name="noteref_853" href="#note_853"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">853</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) Does conversion always follow this conciliary
+schema? No. 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 justification.
+It is certain, however, that the process invariably
+begins with faith and ends with contrition accompanied
+by a firm purpose of amendment. In exceptional
+cases (<span class="tei tei-hi"><span style="font-style: italic">e.g.</span></span> the Prodigal Son, Mary Magdalen) perfect
+charity seems immediately to follow faith, and
+may then be said virtually to include the intermediate
+stages of fear, hope, and contrition. Yet this is not the
+usual way. Ordinarily faith elicits fear, which in turn
+produces two kinds of hope—hope of forgiveness
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">spes veniae</span></span>)
+and hope in God (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">spes theologica</span></span>), which marks
+the beginning of charity (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">amor
+concupiscentiae</span></span>). Contrition is always a
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">conditio sine qua non</span></span>, because there
+can be no forgiveness of sin without sorrow for it.<a id="noteref_854" name="noteref_854" href="#note_854"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">854</span></span></a> It
+<span class="tei tei-pb" id="page298">[pg 298]</span><a name="Pg298" id="Pg298" class="tei tei-anchor"></a>
+is for this reason that, according to St. Thomas, explicit
+contrition for mortal sins is necessary for justification
+even when there is perfect charity, and the sufficiency of
+the so-called <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">poenitentia
+virtualis</span></span> is limited to venial offenses
+and such grievous sins as cannot be remembered.<a id="noteref_855" name="noteref_855" href="#note_855"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">855</span></span></a>
+Fear, while not absolutely indispensable, is seldom absent.
+Holy Scripture tells us that <span class="tei tei-q">“the fear of God is the beginning
+of wisdom,”</span> 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 charity.<a id="noteref_856" name="noteref_856" href="#note_856"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">856</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+c) Certain utterances of Scripture and the Fathers with regard to the possibility
+of a <span class="tei tei-q">“dead”</span> faith<a id="noteref_857" name="noteref_857" href="#note_857"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">857</span></span></a> have led
+theologians to distinguish between <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">fides
+informis</span></span> and <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">fides
+formata</span></span>. <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Fides informis</span></span>
+is a dead faith, devoid of charity,
+and without justifying power. The only faith that
+can justify a man is that which is animated by charity and
+productive of good works.<a id="noteref_858" name="noteref_858" href="#note_858"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">858</span></span></a>
+This is the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">fides formata</span></span> of
+the Schoolmen, which includes all the preparatory acts
+enumerated by the Tridentine Council, from fear to perfect
+charity. These acts, however, though united in the
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">fides formata</span></span>,
+retain their respective independence, and
+can disappear singly, one after another, as they came.
+Zwingli's assertion that faith, hope, and charity are identical,
+or at least inseparable, has been expressly condemned
+<span class="tei tei-pb" id="page299">[pg 299]</span><a name="Pg299" id="Pg299" class="tei tei-anchor"></a>
+by the Tridentine Council: <span class="tei tei-q">“If any one saith that,
+grace being lost through sin, faith also is always lost with
+it; or that the faith which remains, though it be no live
+faith, is not a true faith; or that he who has faith without charity is not a
+Christian; let him be anathema.”</span><a id="noteref_859" name="noteref_859" href="#note_859"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">859</span></span></a>
+</p>
+
+<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em">
+<p class="tei tei-p" style="margin-bottom: 0.90em">
+<span class="tei tei-hi"><span style="font-size: 90%; font-variant: small-caps">Readings</span></span><span style="font-size: 90%">:—Besides the respective chapters in the various
+text-books, the student may consult: *A. Vega, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De Iustificatione
+Doctrina Universa Libris XV Absolute Tradita</span></span><span style="font-size: 90%">, Venice 1548
+(reprinted at Cologne, 1572).—*Bellarmine, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De Iustificatione
+Impii</span></span><span style="font-size: 90%">, 1. V (ed. Fèvre, Vol. VI, pp. 149 sqq. Paris 1873).—*Suarez,
+</span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De Gratia</span></span><span style="font-size: 90%">, 1. VI sqq.—Becanus, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Theol.
+Scholast.</span></span><span style="font-size: 90%">, </span><span class="tei tei-q"><span style="font-size: 90%">“</span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De
+Gratia Habituali</span></span><span style="font-size: 90%">,</span><span style="font-size: 90%">”</span></span><span style="font-size: 90%"> Rouen 1658.—L. Nussbaum, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Die Lehre der
+kath. Kirche über die Rechtfertigung</span></span><span style="font-size: 90%">, München 1837.—C. von
+Schätzler, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Neue Untersuchungen über das Dogma von der Gnade
+und das Wesen des christl. Glaubens</span></span><span style="font-size: 90%">, Mainz 1867.—Oswald, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Die
+Lehre von der Heiligung</span></span><span style="font-size: 90%">, § 5, 3rd ed., Paderborn 1885.—B. Bartmann,
+</span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">St. Paulus und St. Jakobus und die Rechtfertigung</span></span><span style="font-size: 90%">, Freiburg
+1897.—L. Galey, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">La Foi et les Oeuvres</span></span><span style="font-size: 90%">, Montauban
+1902.—W. Liese, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Der heilsnotwendige Glaube, sein Begriff und
+Inhalt</span></span><span style="font-size: 90%">, Freiburg 1902.—Card. Newman, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Lectures on the
+Doctrine of Justification</span></span><span style="font-size: 90%">, 8th impression, London 1900.—Hugh Pope, O. P., art.
+</span><span class="tei tei-q"><span style="font-size: 90%">“</span><span style="font-size: 90%">Faith</span><span style="font-size: 90%">”</span></span><span style="font-size: 90%"> in the </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Catholic Encyclopedia</span></span><span style="font-size: 90%">, Vol. V.—J.
+Mausbach, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Catholic Moral Teaching and its Antagonists</span></span><span style="font-size: 90%"> (tr. by A.
+M. Buchanan), pp. 150 sqq., New York 1914.—L. Labauche, S. S., </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">God
+and Man</span></span><span style="font-size: 90%">, pp. 203 sqq., N. Y. 1916.
+</span></p>
+
+<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%">
+On the teaching of the Reformers cfr. *Möhler, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Symbolik</span></span><span style="font-size: 90%">,
+§ 18 sqq., 11th ed., Mainz 1890 (English tr. by James Burton
+Robertson, pp. 82 sqq., 5th ed., London 1906); Ad. Harnack,
+</span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Lehrbuch der Dogmengeschichte</span></span><span style="font-size: 90%">, Vol. III, 4th ed., Freiburg 1910;
+Denifle-Weiss, O. P., </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Luther und Luthertum in der ersten
+Entwicklung</span></span><span style="font-size: 90%">, Vol. II, Mainz 1909; H. Grisar, S. J., </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Luther</span></span><span style="font-size: 90%">,
+Vol. I, Freiburg 1911 (English tr., Vols. I and II, London 1913).
+</span></p>
+</div>
+
+</div>
+
+</div>
+
+<span class="tei tei-pb" id="page300">[pg 300]</span><a name="Pg300" id="Pg300" class="tei tei-anchor"></a>
+
+<hr class="page" /><div class="tei tei-div" style="margin-bottom: 4.00em; margin-top: 4.00em">
+<a name="toc53" id="toc53"></a>
+<a name="pdf54" id="pdf54"></a>
+<h2 class="tei tei-head" style="text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"><span style="font-size: 144%">Chapter II. The State Of Justification</span></h2>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Though the term <span class="tei tei-q">“justification”</span> may be extended to
+the preparatory acts that lead up to the state of justice,
+strictly speaking it signifies only that decisive moment in
+which the sinner is cleansed from mortal sin by an infusion
+of sanctifying grace. Hence a careful distinction
+must be made between justification as an act
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">actus iustificationis</span></span>)
+and justification as an habitual state (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">habitus
+iustificationis s. status gratiae sanctificantis</span></span>). The transient
+act introduces a permanent state, just as the Sacrament
+of Holy Orders constitutes a man in the sacerdotal
+state or priesthood.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Both as an act and as a state justification possesses
+three distinct properties; it is uncertain, unequal, and
+capable of being lost.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This gives us the basis for a division of the
+present Chapter into three Sections: (1) On
+the Nature of Justification, (2) On Justifying, <span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span>
+Sanctifying Grace, and (3) On the Properties of
+that Grace.
+</p>
+
+<span class="tei tei-pb" id="page301">[pg 301]</span><a name="Pg301" id="Pg301" class="tei tei-anchor"></a>
+
+<hr class="page" /><div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em">
+<a name="toc55" id="toc55"></a>
+<a name="pdf56" id="pdf56"></a>
+<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Section 1. The Nature Of Justification</span></h3>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Justification in the active sense
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">iustificatio</span></span>,
+δικαίωσις) is defined by the Tridentine Council as
+<span class="tei tei-q">“a translation from that state wherein man is born
+a child of the first Adam, to the state of grace and
+of the adoption of the sons of God through the second
+Adam, Jesus Christ, our Saviour.”</span><a id="noteref_860" name="noteref_860" href="#note_860"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">860</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Justification, therefore, has both a negative and a
+positive element. The positive element is interior sanctification
+through the merits of Jesus Christ. The negative
+element consists in the forgiveness of sin. Though
+these elements are objectively inseparable, the forgiveness
+of sin being practically an effect of interior sanctification,
+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 <span class="tei tei-q">“covered,”</span> and that justification
+consists in an external <span class="tei tei-q">“imputation”</span> of the righteousness
+of Christ.
+</p>
+
+<span class="tei tei-pb" id="page302">[pg 302]</span><a name="Pg302" id="Pg302" class="tei tei-anchor"></a>
+
+<hr class="page" /><div class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em">
+<a name="toc57" id="toc57"></a>
+<a name="pdf58" id="pdf58"></a>
+<a name="Part_II_Chapter_II_Section_1_Article_1" id="Part_II_Chapter_II_Section_1_Article_1" class="tei tei-anchor"></a>
+<h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">Article 1. The Negative Element Of Justification</h4>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+1. <span class="tei tei-hi"><span style="font-variant: small-caps">The Heresy of the Protestant Reformers
+and the Teaching of the Church.</span></span>—Luther
+held that human nature was radically depraved
+by original sin<a id="noteref_861" name="noteref_861" href="#note_861"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">861</span></span></a> and that justification consists
+in this, that sin (original and mortal) is no
+longer <span class="tei tei-q">“imputed”</span> to the sinner; that is to say,
+it is not blotted out but merely <span class="tei tei-q">“covered”</span> by the
+merits of Christ.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) Forgiveness of sins, therefore, according to Luther,
+consists simply in their being no longer imputed.<a id="noteref_862" name="noteref_862" href="#note_862"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">862</span></span></a> This
+heresy was incorporated in the Formula of Concord and other symbolical books
+of the Lutheran Church,<a id="noteref_863" name="noteref_863" href="#note_863"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">863</span></span></a> and subsequently
+adopted by Calvin.<a id="noteref_864" name="noteref_864" href="#note_864"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">864</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) The Catholic Church has always maintained
+that justification is a renewal of the soul by which
+<span class="tei tei-pb" id="page303">[pg 303]</span><a name="Pg303" id="Pg303" class="tei tei-anchor"></a>
+a man's sins are blotted out and he becomes truly
+just. This applies first of all to original sin.
+<span class="tei tei-q">“If,”</span> says the Council of Trent, <span class="tei tei-q">“anyone denies
+that by the grace of our Lord Jesus Christ, which
+is conferred in Baptism, the guilt of original sin
+is remitted, or even asserts that the whole of that
+which has the true and proper nature of sin is not
+taken away, but says that it is only raised or not
+imputed, let him be anathema.”</span><a id="noteref_865" name="noteref_865" href="#note_865"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">865</span></span></a> What it here
+defines in regard to original sin, the Council elsewhere
+reaffirms in respect of mortal sin.<a id="noteref_866" name="noteref_866" href="#note_866"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">866</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+2. <span class="tei tei-hi"><span style="font-variant: small-caps">Refutation of the Lutheran Theory.</span></span>—The
+theory thus solemnly condemned by the Tridentine
+Fathers is unscriptural and opposed to
+Catholic Tradition.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) The teaching of the Bible on this point may
+be reduced to four distinct heads.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+(1) The remission of sin granted in the process of
+justification is a real annihilation of guilt; that is to
+say, the sins remitted cease to exist in the moral (though
+not, of course, in the historical) order. Cfr. Ps. L, 3:
+<span class="tei tei-q">“Have mercy on me, O God, according to thy great
+mercy; and according to the multitude of thy tender mercies blot out my
+iniquity.”</span><a id="noteref_867" name="noteref_867" href="#note_867"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">867</span></span></a> Is. XLIII, 25: <span class="tei tei-q">“I am
+<span class="tei tei-pb" id="page304">[pg 304]</span><a name="Pg304" id="Pg304" class="tei tei-anchor"></a>
+he that blot out thy iniquities.”</span><a id="noteref_868" name="noteref_868" href="#note_868"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">868</span></span></a> After God has blotted
+out a sin, it no longer exists. Cfr. Is. XLIV, 22: <span class="tei tei-q">“I
+have blotted out thy iniquities as a cloud, and thy sins
+as a mist.”</span><a id="noteref_869" name="noteref_869" href="#note_869"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">869</span></span></a> Acts III, 19: <span class="tei tei-q">“Be penitent, therefore,
+and be converted, that your sins may be blotted out.”</span><a id="noteref_870" name="noteref_870" href="#note_870"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">870</span></span></a>
+Elsewhere God is said to <span class="tei tei-q">“take away”</span> sin. Cfr. 2
+Kings XII, 13: <span class="tei tei-q">“The Lord also hath taken away thy
+sin.”</span><a id="noteref_871" name="noteref_871" href="#note_871"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">871</span></span></a> 1 Paral. XXI, 8: <span class="tei tei-q">“I beseech
+thee, take away the iniquity of thy servant.”</span><a id="noteref_872" name="noteref_872" href="#note_872"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">872</span></span></a> When He takes away
+sin, it is really and truly blotted out. Cfr. Mich. VII,
+18 sq.: <span class="tei tei-q">“Who is a God like to thee, who takest away iniquity?...
+He will put away our iniquities, and he will
+cast all our sins into the bottom of the sea.”</span><a id="noteref_873" name="noteref_873" href="#note_873"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">873</span></span></a> Ps. X,
+15: <span class="tei tei-q">“His sin shall be sought, and shall not be found.”</span><a id="noteref_874" name="noteref_874" href="#note_874"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">874</span></span></a>
+Ps. CII, 12: <span class="tei tei-q">“As far as the east is from the west, so
+far hath he removed our iniquities from us.”</span><a id="noteref_875" name="noteref_875" href="#note_875"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">875</span></span></a> Consequently,
+when our Divine Saviour said of Mary Magdalen:
+<span class="tei tei-q">“Many sins are forgiven her,”</span><a id="noteref_876" name="noteref_876" href="#note_876"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">876</span></span></a> He meant that
+her sins were completely blotted out and taken away.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+(2) Justification washes the soul from iniquity and
+purifies the heart. Cfr. Ps. L, 4: <span class="tei tei-q">“Wash me yet more
+from my iniquity, and cleanse me from my sin.”</span><a id="noteref_877" name="noteref_877" href="#note_877"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">877</span></span></a> Is. I,
+16: <span class="tei tei-q">“Wash yourselves, be clean.”</span><a id="noteref_878" name="noteref_878" href="#note_878"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">878</span></span></a> After one's sins are
+<span class="tei tei-pb" id="page305">[pg 305]</span><a name="Pg305" id="Pg305" class="tei tei-anchor"></a>
+washed away, the heart is clean and pure. Cfr. Ez.
+XXXVI, 25 sq.: <span class="tei tei-q">“And I will pour upon you clean water,
+and you shall be cleansed from all your filthiness, ...
+and I will give you a new heart.”</span><a id="noteref_879" name="noteref_879" href="#note_879"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">879</span></span></a> 1 Cor. VI, 11:
+<span class="tei tei-q">“And such [fornicators, etc.] some of you were; but
+you are washed, but you are sanctified, but you are
+justified.”</span><a id="noteref_880" name="noteref_880" href="#note_880"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">880</span></span></a> Spotless purity takes the place of the impurity
+that previously defiled the soul of the sinner.
+Cfr. Ps. L, 9: <span class="tei tei-q">“Thou shalt sprinkle me with hyssop, and
+I shall be cleansed: thou shalt wash me, and I shall be
+made whiter than snow.”</span><a id="noteref_881" name="noteref_881" href="#note_881"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">881</span></span></a> Is. I, 18: <span class="tei tei-q">“If your sins be
+as scarlet, they shall be made as white as snow: and if
+they be red as crimson, they shall be white as wool.”</span><a id="noteref_882" name="noteref_882" href="#note_882"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">882</span></span></a>
+No trace of sin remains in the soul after it has
+been washed in the Precious Blood of Christ. Apoc. I,
+5: <span class="tei tei-q">“... Jesus Christ, ... hath loved us, and washed
+us from our sins in his own blood.”</span><a id="noteref_883" name="noteref_883" href="#note_883"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">883</span></span></a> 1 John I, 7:
+<span class="tei tei-q">“... the blood of Jesus Christ ... cleanseth us from
+all sin.”</span><a id="noteref_884" name="noteref_884" href="#note_884"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">884</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+(3) Justification is an awakening of the sinner from
+death to life, a transition from darkness to light. Cfr.
+1 John III, 14: <span class="tei tei-q">“We know that we have passed from
+death to life, because we love the brethren; he that loveth
+not, abideth in death.”</span><a id="noteref_885" name="noteref_885" href="#note_885"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">885</span></span></a> Col. II, 13: <span class="tei tei-q">“And you, when
+<span class="tei tei-pb" id="page306">[pg 306]</span><a name="Pg306" id="Pg306" class="tei tei-anchor"></a>
+you were dead in your sins, ... he hath quickened together
+with him, forgiving you all offences.”</span><a id="noteref_886" name="noteref_886" href="#note_886"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">886</span></span></a> Eph. V,
+8: <span class="tei tei-q">“For you were heretofore darkness, but now light in
+the Lord.”</span><a id="noteref_887" name="noteref_887" href="#note_887"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">887</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+(4) Baptism, in particular, completely removes all
+guilt. Cfr. Acts XXII, 16: <span class="tei tei-q">“Rise up, and be baptized,
+and wash away thy sins.”</span><a id="noteref_888" name="noteref_888" href="#note_888"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">888</span></span></a> Hence, though concupiscence
+remains, the soul has no longer in it anything
+damnable, <span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span> any trace of original or mortal sin. Cfr.
+Rom. VIII, 1: <span class="tei tei-q">“There is now therefore no condemnation
+to them that are in Christ Jesus.”</span><a id="noteref_889" name="noteref_889" href="#note_889"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">889</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It requires no special acuteness to perceive that
+this Biblical teaching is irreconcilably opposed to
+the Protestant theory of non-imputation. If, as
+the Lutherans allege, God merely <em class="tei tei-emph"><span style="font-style: italic">declared</span></em> the believer
+just, justification would not blot out or
+take away sin, nor could it be truthfully said
+that light and life take the place of death and
+darkness; something deserving of condemnation
+would still remain in those that are in Christ
+Jesus.<a id="noteref_890" name="noteref_890" href="#note_890"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">890</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+There are a few Scriptural texts that seem to favor
+the Lutheran view, but they must be interpreted in conformity
+with the general teaching of the Bible as outlined
+<span class="tei tei-pb" id="page307">[pg 307]</span><a name="Pg307" id="Pg307" class="tei tei-anchor"></a>
+above. Among these texts is Ps. XXXI, 1 sq.:
+<span class="tei tei-q">“Blessed are they whose iniquities are forgiven, and
+whose sins are covered. Blessed is the man to whom
+the Lord hath not imputed sin, and in whose spirit there
+is no guile.”</span><a id="noteref_891" name="noteref_891" href="#note_891"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">891</span></span></a>
+The parallelism apparent in this verse
+allows us to conclude that <span class="tei tei-q">“covered”</span> is used in the
+sense of <span class="tei tei-q">“remitted”</span> and that <span class="tei tei-q">“he to whom the Lord
+hath not imputed sin”</span> is identical with the man <span class="tei tei-q">“in
+whose spirit there is no guile.”</span> The text manifestly
+refers to a real <em class="tei tei-emph"><span style="font-style: italic">forgiveness</span></em> of sins, for any sin that God
+<span class="tei tei-q">“covers”</span> and ceases to <span class="tei tei-q">“impute,”</span> must be blotted out
+and swept away, because <span class="tei tei-q">“all things are naked and open
+to the eyes”</span> of the omniscient Creator.<a id="noteref_892" name="noteref_892" href="#note_892"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">892</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Another favorite text of the Lutheran theologians is
+Rom. VII, 17: <span class="tei tei-q">“Now then it is no more I that do it, but
+sin that dwelleth in me.”</span><a id="noteref_893" name="noteref_893" href="#note_893"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">893</span></span></a> This passage clearly refers
+to concupiscence, which remains in the sinner after
+justification, but, according to Rom. VIII, 1 and James
+I, 14 sq., is not truly and properly sin but merely called
+<span class="tei tei-q">“sin”</span><a id="noteref_894" name="noteref_894" href="#note_894"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">894</span></span></a> by metonymy, <span class="tei tei-q">“because,”</span> in the words of the
+Tridentine Council, <span class="tei tei-q">“it is of sin and inclines to sin.”</span><a id="noteref_895" name="noteref_895" href="#note_895"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">895</span></span></a>
+</p>
+
+<span class="tei tei-pb" id="page308">[pg 308]</span><a name="Pg308" id="Pg308" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) The Fathers of the Church, both Greek and
+Latin, unanimously teach that justification effects
+the forgiveness of sins.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+St. Justin Martyr says: <span class="tei tei-q">“By doing penance, all who
+desire it can obtain mercy from God, and Scripture calls
+them blessed in saying: <span class="tei tei-q">‘Blessed is he to whom God hath
+not imputed sin,’</span> which means that he receives forgiveness
+of his sins from God, not as you, deceiving yourselves,
+and others like you aver, that God does not impute [their] sin to
+them, though they are [still] sinners.”</span><a id="noteref_896" name="noteref_896" href="#note_896"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">896</span></span></a>
+Clement of Alexandria likens Baptism to <span class="tei tei-q">“a bath in
+which sins are washed off.”</span><a id="noteref_897" name="noteref_897" href="#note_897"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">897</span></span></a> St. Gregory Nazianzen
+says: <span class="tei tei-q">“It is called Baptism [βαπτισμός, from βάπτειν, to
+immerse] because the sin is buried in water, ... and a bath (λουτρόν),
+because it washes off.”</span><a id="noteref_898" name="noteref_898" href="#note_898"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">898</span></span></a> St. Augustine
+indignantly opposes the erroneous opinion of the Pelagians
+that Baptism does not take away sins but merely
+<span class="tei tei-q">“trims them off.”</span> <span class="tei tei-q">“Who but an unbeliever,”</span> he exclaims,
+<span class="tei tei-q">“can affirm this against the Pelagians? We say,
+therefore, that Baptism gives remission of all sins and
+takes away crimes, not merely trims them off
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">radere</span></span>)
+in such wise that the roots of all sins may be preserved
+in an evil flesh, as of hair trimmed on the head, when
+the sins cut down may grow again.”</span><a id="noteref_899" name="noteref_899" href="#note_899"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">899</span></span></a> Pope St.
+Gregory the Great seems almost to have foreseen the
+heresy of the Protestant Reformers, for he says: <span class="tei tei-q">“But
+if there are any who say that in Baptism sins are forgiven
+<span class="tei tei-pb" id="page309">[pg 309]</span><a name="Pg309" id="Pg309" class="tei tei-anchor"></a>
+as to outward appearance only, what can be more
+un-Catholic than such preaching?... He who says that
+sins are not completely forgiven in Baptism might as
+well say that the Egyptians did not perish in the Red
+Sea. But if he admits that the Egyptians actually died
+[in the Red Sea], let him also admit that of necessity
+sins completely die in Baptism.”</span><a id="noteref_900" name="noteref_900" href="#note_900"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">900</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+c) The theological argument may be briefly formulated
+as follows: We can imagine but two reasons why
+God should not truly forgive us our sins in the process
+of justification: inability and unwillingness. To say that
+He is <em class="tei tei-emph"><span style="font-style: italic">unable</span></em> to forgive us our sins would be to assert
+that the remission of sin involves a metaphysical impossibility.
+This no Protestant will admit, because all
+believe that <span class="tei tei-q">“nothing defiled shall enter into heaven.”</span><a id="noteref_901" name="noteref_901" href="#note_901"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">901</span></span></a>
+To assert that God is <em class="tei tei-emph"><span style="font-style: italic">unwilling</span></em> to forgive our sins would
+be to contradict the plain teaching of Scripture, as set
+forth above. Consequently there is no reason whatever
+for assuming that God does not truly forgive us our sins
+in the process of justification. Furthermore, it would
+be incompatible with His veracity and holiness to assume
+that He merely declares the sinner to be <span class="tei tei-q">“free from sin,”</span>
+without actually cleansing his soul. It would be a contradiction
+to assert that a man whom the truthful and all-holy
+God has declared free from sin, remains steeped in
+iniquity. Cfr. Prov. XVII, 15: <span class="tei tei-q">“He that justifieth the
+<span class="tei tei-pb" id="page310">[pg 310]</span><a name="Pg310" id="Pg310" class="tei tei-anchor"></a>
+wicked [<span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span> absolves him from his sins], and he that condemneth
+the just, both are abominable before God.”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+According to Revelation the justification of the sinner
+is not a mere change, with a privation for its
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">terminus a
+quo</span></span><a id="noteref_902" name="noteref_902" href="#note_902"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">902</span></span></a> and an indifferent form for its
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">terminus ad quem</span></span>,
+but involves a movement from extreme to extreme, and
+hence the genesis of the one extreme must coincide with
+the destruction of the other. Sin, being in contrary opposition
+to righteousness, must depart when righteousness
+enters the soul.<a id="noteref_903" name="noteref_903" href="#note_903"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">903</span></span></a>
+</p>
+
+</div>
+
+<hr class="page" /><div class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em">
+<a name="toc59" id="toc59"></a>
+<a name="pdf60" id="pdf60"></a>
+<a name="Part_II_Chapter_II_Section_1_Article_2" id="Part_II_Chapter_II_Section_1_Article_2" class="tei tei-anchor"></a>
+<h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">Article 2. The Positive Element Of Justification</h4>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+1. <span class="tei tei-hi"><span style="font-variant: small-caps">Heretical Errors and the Church.</span></span>—Calvin
+held that justification consists essentially
+and exclusively in the remission of sins.<a id="noteref_904" name="noteref_904" href="#note_904"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">904</span></span></a> The
+other <span class="tei tei-q">“Reformers”</span> maintained that there must
+also be a positive element in the process, but
+differed in determining its nature.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) The ambiguous language employed by Luther and
+Melanchthon gave rise to many different opinions,
+which agreed only in one point, that is, in holding,
+contrary to Catholic teaching, that the positive element
+of justification is not inward sanctification or inherent
+righteousness (<span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span> sanctifying grace). Probably
+the view most common among the supporters of
+the Augsburg Confession was that the sinner, by a
+<span class="tei tei-q">“fiduciary apprehension”</span> of God's mercy, as proclaimed
+<span class="tei tei-pb" id="page311">[pg 311]</span><a name="Pg311" id="Pg311" class="tei tei-anchor"></a>
+in the Gospel, <span class="tei tei-q">“apprehends”</span> the extrinsic justice of
+Christ, and with it covers his sins, which are thereupon
+no longer <span class="tei tei-q">“imputed”</span> to him. In other words,
+he is outwardly accounted and declared righteous in
+the sight of God, though inwardly he remains a sinner.
+With the exception of <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">sola
+fides</span></span>”</span> there was probably no
+shibboleth in the sixteenth century so persistently
+dinned into the ears of Catholics and Protestants alike
+as <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">iustitia Christi
+extra nos</span></span>.”</span> It is found in the
+<span class="tei tei-hi"><span style="font-style: italic">Apologia</span></span> written in defence of the Augsburg
+Confession<a id="noteref_905" name="noteref_905" href="#note_905"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">905</span></span></a>
+and recurs in the Formula of Concord.<a id="noteref_906" name="noteref_906" href="#note_906"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">906</span></span></a> According to
+the <span class="tei tei-q">“orthodox”</span> Lutheran view, therefore, justification
+on its positive side is a purely forensic and outward
+imputation of the righteousness of Christ, which the
+sinner seizes with the arm of faith and puts on like a cloak
+to hide the wounds of his soul.<a id="noteref_907" name="noteref_907" href="#note_907"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">907</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) Against this dismal heresy the Tridentine
+Council solemnly declared that <span class="tei tei-q">“Justification ...
+is not remission of sins merely, but also the
+sanctification and renewal of the inward man
+through the voluntary reception of the grace and
+of the gifts,”</span><a id="noteref_908" name="noteref_908" href="#note_908"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">908</span></span></a> and anathematized all those
+<span class="tei tei-pb" id="page312">[pg 312]</span><a name="Pg312" id="Pg312" class="tei tei-anchor"></a>
+who say that <span class="tei tei-q">“men are justified either by
+the sole imputation of the justice of Christ or by
+the sole remission of sins, to the exclusion of the
+grace and the charity which is poured forth in
+their hearts by the Holy Ghost and is inherent in
+them, or even that the grace whereby we are
+justified is only the favor of God.”</span><a id="noteref_909" name="noteref_909" href="#note_909"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">909</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In thus defining the doctrine of the Church, the Council
+did not, however, mean to deny that the sinner is
+in a true sense <span class="tei tei-q">“justified by the justice of Christ,”</span>—in
+so far namely, as our Lord has merited for us the
+grace of justification. He merely wished to emphasize the
+fact that a sinner is not <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">formaliter</span></span>
+justified by the imputation of Christ's justice. For the sake of greater clearness
+the various <span class="tei tei-q">“causes”</span> of justification are enumerated
+as follows: <span class="tei tei-q">“Of this justification the causes are these:
+the final cause indeed is the glory of God and of Jesus
+Christ, and life everlasting; while the efficient cause is
+a merciful God, who washes and sanctifies gratuitously; ...
+but the meritorious cause is His most beloved only-begotten
+Son, our Lord Jesus Christ, who ... merited
+justification for us by His most holy Passion on the
+wood of the Cross; ... the instrumental cause is the
+Sacrament of Baptism, which is the sacrament of faith,
+without which no man was ever justified; lastly, the
+sole formal cause is the justice of God, not that whereby
+He Himself is just, but that whereby He maketh us
+just, that, to wit, with which we being endowed are renewed
+<span class="tei tei-pb" id="page313">[pg 313]</span><a name="Pg313" id="Pg313" class="tei tei-anchor"></a>
+in the spirit of our mind, and are not only
+reputed, but are truly called, and are, just.”</span><a id="noteref_910" name="noteref_910" href="#note_910"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">910</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+So important did the distinction between the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">causa
+meritoria</span></span> and the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">causa formalis</span></span> of
+justification appear to the Fathers of Trent, that they made it the subject
+of a separate canon, to wit: <span class="tei tei-q">“If anyone saith that men
+are just without the justice of Christ, whereby He
+merited for us to be justified; or that it is by that justice
+itself that they are formally just; let him be anathema.”</span><a id="noteref_911" name="noteref_911" href="#note_911"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">911</span></span></a>
+Justification in the Catholic sense, therefore, is
+not a mere outward imputation of the justice of Christ,
+but a true inward renewal and sanctification wrought by
+a grace intrinsically inhering in the soul. This grace
+theologians call the <span class="tei tei-q">“grace of justification.”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<a name="Part_II_Chapter_II_Section_1_Article_2_No_2" id="Part_II_Chapter_II_Section_1_Article_2_No_2" class="tei tei-anchor"></a>
+2. <span class="tei tei-hi"><span style="font-variant: small-caps">Refutation of the Lutheran Theory of
+Imputation.</span></span>—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
+within.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Justification is described in the Bible not only
+as a remission of sins,<a id="noteref_912" name="noteref_912" href="#note_912"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">912</span></span></a>
+but likewise as the beginning
+<span class="tei tei-pb" id="page314">[pg 314]</span><a name="Pg314" id="Pg314" class="tei tei-anchor"></a>
+of a new life,<a id="noteref_913" name="noteref_913" href="#note_913"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">913</span></span></a> a renewal of the spirit,<a id="noteref_914" name="noteref_914" href="#note_914"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">914</span></span></a> a new creation,<a id="noteref_915" name="noteref_915" href="#note_915"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">915</span></span></a> a regeneration,<a id="noteref_916" name="noteref_916" href="#note_916"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">916</span></span></a> a supernatural likeness of God,<a id="noteref_917" name="noteref_917" href="#note_917"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">917</span></span></a> etc. All these similes point to
+a permanent state of sanctity in the soul of the
+just.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+α) The Lutheran theory of imputation can be most
+effectively refuted by an analysis of the Scriptural
+term <span class="tei tei-q">“regeneration”</span> (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">regeneratio</span></span>,
+ἀναγέννησις, παλιγγενεσία).
+<span class="tei tei-q">“Unless a man be born again of water and
+the Holy Ghost,”</span> says our Divine Lord, <span class="tei tei-q">“he cannot
+enter into the kingdom of God.”</span><a id="noteref_918" name="noteref_918" href="#note_918"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">918</span></span></a> This spiritual rebirth
+wipes out sin and inwardly sanctifies the soul. The regenerate
+sinner receives a new and godlike nature. That
+this nature can be conceived in no other way than as a
+state of sanctity and justice appears clearly from Tit. III,
+5 sqq.: <span class="tei tei-q">“Not by the works of justice which we have done,
+but according to His mercy, He saved us, by the laver of
+regeneration and renovation of the Holy Ghost, whom he
+hath poured forth upon us abundantly, through Jesus
+Christ our Saviour: that, being justified by His grace, we
+may be heirs, according to the hope of life everlasting.”</span><a id="noteref_919" name="noteref_919" href="#note_919"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">919</span></span></a>
+Both text and context show that the Apostle is here speaking
+of the justification of adult sinners in Baptism, which
+he describes as a <span class="tei tei-q">“laver of regeneration and renovation”</span>
+<span class="tei tei-pb" id="page315">[pg 315]</span><a name="Pg315" id="Pg315" class="tei tei-anchor"></a>
+resulting in an <span class="tei tei-q">“outpouring of the Holy Ghost.”</span> These
+phrases plainly denote a positive quality of the soul as well
+as a permanent interior grace. Regeneration consists in
+the remission of sin through Baptism, and also, more
+particularly, in man being made like God, <span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span> becoming
+a child of God,<a id="noteref_920" name="noteref_920" href="#note_920"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">920</span></span></a> while <span class="tei tei-q">“renovation”</span> means <span class="tei tei-q">“putting
+off the old man”</span><a id="noteref_921" name="noteref_921" href="#note_921"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">921</span></span></a>
+and <span class="tei tei-q">“putting on the new.”</span><a id="noteref_922" name="noteref_922" href="#note_922"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">922</span></span></a>
+The <span class="tei tei-q">“outpouring of the Holy Ghost”</span> effected by Baptism
+is not, of course, an outpouring of the Hypostasis
+of the Third Person of the Trinity, but of created
+grace, which re-forms the sinner and makes him
+just.<a id="noteref_923" name="noteref_923" href="#note_923"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">923</span></span></a> This justifying grace must not be conceived as
+an actual grace, much less as a series of actual graces, for
+it is not given us merely as an aid in the performance
+of some particular act, but as a new nature. Regeneration
+and renovation denote a state of being, as we can
+plainly see in the case of baptized infants. It is for this
+reason that the Apostle speaks of it as a lasting state;—that
+which theologians call the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">status gratiae
+sanctificantis</span></span>.<a id="noteref_924" name="noteref_924" href="#note_924"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">924</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Closely akin to the notion of <span class="tei tei-q">“regeneration”</span> is that
+of <span class="tei tei-q">“re-creation.”</span> Justification renews the sinner inwardly
+and makes of him, so to speak, a new creature, which
+has sloughed off sin and become just and holy in the
+sight of God. Cfr. 2 Cor. V, 17: <span class="tei tei-q">“If then any be in
+Christ a new creature, the old things are passed away,
+behold all things are made new.”</span><a id="noteref_925" name="noteref_925" href="#note_925"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">925</span></span></a> This is all the more
+true since re-creation effects an <span class="tei tei-q">“incorporation of man
+<span class="tei tei-pb" id="page316">[pg 316]</span><a name="Pg316" id="Pg316" class="tei tei-anchor"></a>
+with Christ,”</span> and is closely connected with <span class="tei tei-q">“regeneration
+of God.”</span> Cfr. James I, 18: <span class="tei tei-q">“For of his own will
+hath he begotten us by the word of truth, that we might
+be some beginning of his creature.”</span><a id="noteref_926" name="noteref_926" href="#note_926"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">926</span></span></a> A comparison
+with Gal. VI, 15 and Gal. V, 6 fully establishes it as a
+Biblical truth that in the process of justification the sinner,
+through faith informed by charity, is changed into a
+new creature. <span class="tei tei-q">“For in Christ Jesus,”</span> says St. Paul,
+<span class="tei tei-q">“neither circumcision availeth anything, nor uncircumcision,
+but a new creature.”</span><a id="noteref_927" name="noteref_927" href="#note_927"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">927</span></span></a> And again: <span class="tei tei-q">“In Christ
+Jesus neither circumcision availeth anything, nor uncircumcision,
+but faith that worketh by charity.”</span><a id="noteref_928" name="noteref_928" href="#note_928"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">928</span></span></a> In both
+these texts the Jewish rite of circumcision is rejected
+as useless and contrasted with justification, which by
+means of the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">fides
+formata</span></span> gives birth to a <span class="tei tei-q">“new creature.”</span>
+This is incompatible with the Protestant notion
+that a man is justified by being declared righteous in the
+sight of God, though he remains inwardly unchanged.<a id="noteref_929" name="noteref_929" href="#note_929"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">929</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+β) The Lutherans vainly appeal to the fact that Holy Scripture employs the word
+<span class="tei tei-q">“justify”</span><a id="noteref_930" name="noteref_930" href="#note_930"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">930</span></span></a> for
+the purpose of declaring a man to be just in a
+purely forensic sense, as in Is. V, 23: <span class="tei tei-q">“Who justify
+the wicked for gifts.”</span> This proves nothing
+against the Catholic doctrine, which is based entirely
+<span class="tei tei-pb" id="page317">[pg 317]</span><a name="Pg317" id="Pg317" class="tei tei-anchor"></a>
+on texts that exclude the judicial meaning of the term and plainly
+refer to inward sanctification.<a id="noteref_931" name="noteref_931" href="#note_931"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">931</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The word <span class="tei tei-q">“justification”</span> also occurs in two other
+meanings in the Bible. Ps. CXVIII, 8 and 26 it stands in the plural
+for the <span class="tei tei-q">“law”</span>: <span class="tei tei-q">“I will keep thy justifications;”</span><a id="noteref_932" name="noteref_932" href="#note_932"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">932</span></span></a>
+and <span class="tei tei-q">“Teach me thy justifications.”</span><a id="noteref_933" name="noteref_933" href="#note_933"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">933</span></span></a> Apoc.
+XXII, 11 and in a few other passages it signifies
+<span class="tei tei-q">“growth”</span> in interior holiness, which theologians call
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">iustificatio secunda</span></span>.<a id="noteref_934" name="noteref_934" href="#note_934"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">934</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The Lutherans are equally unfortunate in maintaining
+that St. Paul countenances their theory when he
+speaks of <span class="tei tei-q">“putting on Christ.”</span> Cfr. Gal. III, 27:
+<span class="tei tei-q">“For as many of you as have been baptized in Christ,
+have put on Christ.”</span><a id="noteref_935" name="noteref_935" href="#note_935"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">935</span></span></a> 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 endure, but precisely the contrary, <span class="tei tei-hi"><span style="font-style: italic">viz.</span></span>: that
+the sinner by being justified is inwardly cleansed from
+sin and becomes a new creature and a child of God. This
+interpretation is supported by various parallel texts<a id="noteref_936" name="noteref_936" href="#note_936"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">936</span></span></a>
+and by the staple of St. Paul's teaching.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Another passage which the Lutherans cite in their
+favor is 1 Cor. I, 30: <span class="tei tei-q">“... who [Christ Jesus] of God
+is made unto us wisdom, and justice, and sanctification,
+and redemption.”</span><a id="noteref_937" name="noteref_937" href="#note_937"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">937</span></span></a> Christ is made unto us justice
+<span class="tei tei-pb" id="page318">[pg 318]</span><a name="Pg318" id="Pg318" class="tei tei-anchor"></a>
+and sanctification, in what sense? Manifestly in
+the same sense in which He is made unto us wisdom
+of God, that is to say, in so far as He imparts to us
+wisdom, which thereupon becomes our own, but not in
+the sense that the wisdom of Christ is outwardly imputed
+to us. Note that St. 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 man.<a id="noteref_938" name="noteref_938" href="#note_938"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">938</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) As regards the teaching of the Fathers, the
+<span class="tei tei-q">“Reformers”</span> themselves admitted that it was
+against them.<a id="noteref_939" name="noteref_939" href="#note_939"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">939</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+We read in the Epistle of Barnabas, which was
+probably composed about A. D. 100:<a id="noteref_940" name="noteref_940" href="#note_940"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">940</span></span></a> <span class="tei tei-q">“Since
+then He made us new by the remission of sins, he
+made us another type, that we should have the
+soul of children, as though He were creating us
+afresh.”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The reason why St. Paul calls Baptism the
+<span class="tei tei-q">“laver of regeneration”</span> rather than the laver of
+forgiveness, is explained by St. John Chrysostom<a id="noteref_941" name="noteref_941" href="#note_941"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">941</span></span></a>
+as follows: <span class="tei tei-q">“Because it [Baptism] not
+only remits our sins and wipes out our misdeeds,
+but accomplishes all this in such a way as if we
+<span class="tei tei-pb" id="page319">[pg 319]</span><a name="Pg319" id="Pg319" class="tei tei-anchor"></a>
+were born anew;<a id="noteref_942" name="noteref_942" href="#note_942"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">942</span></span></a>
+for it entirely re-creates and
+re-forms us.”</span><a id="noteref_943" name="noteref_943" href="#note_943"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">943</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+St. Ambrose regards innocence as the positive
+element of justification: <span class="tei tei-q">“After this [<span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span> Baptism]
+you received a white robe, to indicate that
+you stripped off the vesture of sin and put on the
+chaste garments of innocence.”</span><a id="noteref_944" name="noteref_944" href="#note_944"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">944</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Harnack claims that St. Augustine first stemmed the
+current dogmatic tradition and reshaped it by going back
+to St. Paul. Bellarmine<a id="noteref_945" name="noteref_945" href="#note_945"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">945</span></span></a> refuted this audacious assertion
+long before it was rehashed by the German rationalist.
+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 writings. The great <span class="tei tei-q">“Doctor of Grace”</span>
+flatly contradicts the Protestant theory of imputation
+in such utterances as these: <span class="tei tei-q">“He [St. Paul]
+does not say, <span class="tei tei-q">‘the righteousness of man,’</span> ... but <span class="tei tei-q">‘the
+righteousness of God,’</span>—meaning not that whereby He
+is Himself righteous, but that with which He endows
+man when He justifies the ungodly.... The righteousness
+of God is by faith of Jesus Christ, that is, by the
+faith wherewith one believes in Christ. For <em class="tei tei-emph"><span style="font-style: italic">here</span></em> is
+not meant the faith with which Christ Himself believes,
+just as <em class="tei tei-emph"><span style="font-style: italic">there</span></em> was not meant the righteousness whereby
+God is Himself righteous. Both no doubt are ours;
+but yet they are called [in one case] God's, and [in the
+other] Christ's, because it is by their bounty that these
+<span class="tei tei-pb" id="page320">[pg 320]</span><a name="Pg320" id="Pg320" class="tei tei-anchor"></a>
+gifts are bestowed upon man.”</span><a id="noteref_946" name="noteref_946" href="#note_946"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">946</span></span></a> Again: <span class="tei tei-q">“When
+righteousness is given to us, it is not called our own
+righteousness, but God's, because it becomes ours only
+so that we have it from God.”</span><a id="noteref_947" name="noteref_947" href="#note_947"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">947</span></span></a> Again: <span class="tei tei-q">“The grace
+of God is called the righteousness of God through our
+Lord Jesus Christ, not that by which the Lord is just,
+but that by which He justifies those whom from unrighteous
+He makes righteous.”</span><a id="noteref_948" name="noteref_948" href="#note_948"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">948</span></span></a> Again: <span class="tei tei-q">“The love
+of God is said to be shed abroad in our hearts, not because
+He loves us, but because He makes us lovers of
+Himself; just as the righteousness of God is used in the
+sense of our being made righteous by His gift.”</span><a id="noteref_949" name="noteref_949" href="#note_949"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">949</span></span></a> According
+to St. Augustine, therefore, justification culminates
+in a true sanctification of the soul. <span class="tei tei-q">“When he [St.
+Paul] says: <span class="tei tei-q">‘We are transformed into the same image,’</span>
+he assuredly means to speak of the image of God; and
+by calling it <span class="tei tei-q">‘the same,’</span> he means that very image which
+we see in the glass,... and that we pass from a form
+that is obscure to a form that is bright,... and this
+[human] nature, being the most excellent among things
+created, is changed from a form that is defaced into
+a form that is beautiful, when it is justified by its
+Creator from ungodliness.”</span><a id="noteref_950" name="noteref_950" href="#note_950"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">950</span></span></a>
+</p>
+
+<span class="tei tei-pb" id="page321">[pg 321]</span><a name="Pg321" id="Pg321" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The Augustinian passages which we have quoted (and
+they are not by any means all that could be quoted)
+enumerate the distinguishing marks of sanctifying grace
+in so far as it is the formal cause of justification.<a id="noteref_951" name="noteref_951" href="#note_951"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">951</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+c) The argument from Revelation can be reinforced
+by certain philosophical considerations
+which show the absurdity of the imputation
+theory from the standpoint of common sense.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+A man outwardly justified but inwardly a sinner
+would be a moral monster, and Almighty God would
+be guilty of an intrinsic contradiction were He to regard
+and treat such a one as just. This contradiction is
+not removed but rather intensified by the Lutheran appeal
+to the extraneous justice of Christ.<a id="noteref_952" name="noteref_952" href="#note_952"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">952</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The incongruity of the Lutheran doctrine of justification
+becomes fully apparent from the consequences
+which it involves, to wit: (1) all Christians without
+distinction would possess exactly the same degree of
+sanctity and justice; (2) justification once obtained by
+fiduciary faith could not be lost except by the sin of
+unbelief; and (3) children would not be justified by
+Baptism because they are not sufficiently advanced in
+the use of reason to enable them to <span class="tei tei-q">“apprehend”</span> the
+external righteousness of Christ. The first of these inferences
+<span class="tei tei-pb" id="page322">[pg 322]</span><a name="Pg322" id="Pg322" class="tei tei-anchor"></a>
+runs counter to common sense and experience.
+The second, which Luther clothed in the shameful exhortation,
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Pecca fortiter et crede fortius et nihil nocebunt
+centum homicidia et mille stupra</span></span>,”</span><a id="noteref_953" name="noteref_953" href="#note_953"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">953</span></span></a> is repugnant to the
+teaching of Scripture and destructive of morality.<a id="noteref_954" name="noteref_954" href="#note_954"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">954</span></span></a> The
+third consistently led to the rejection of infant baptism
+by the Anabaptists, the Mennonites, and other Protestant
+sects.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+3. <span class="tei tei-hi"><span style="font-variant: small-caps">Sanctifying Grace the Sole Formal
+Cause of Justification</span></span>.—In declaring that <span class="tei tei-q">“inherent
+grace”</span> is the <span class="tei tei-q">“sole formal cause of justification,”</span>
+the Council of Trent<a id="noteref_955" name="noteref_955" href="#note_955"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">955</span></span></a> defined it as an
+article of faith that sanctifying grace of itself is
+able to produce all the formal effects of justification,
+<span class="tei tei-hi"><span style="font-style: italic">e.g.</span></span> forgiveness of sins, the sanctification of
+the sinner, his adoption by God, etc.,<a id="noteref_956" name="noteref_956" href="#note_956"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">956</span></span></a>
+and consequently
+requires no supplementary or contributory
+causes. In other words, justification is
+wholly and fully accomplished by the infusion of
+sanctifying grace.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) It appears from the discussions preceding its sixth
+session that the Tridentine Council not only meant
+to condemn the heretical contention of Butzer that <span class="tei tei-q">“inherent
+grace”</span> must be supplemented by the <span class="tei tei-q">“imputed justice of
+Christ”</span> as the really essential factor of justification,<a id="noteref_957" name="noteref_957" href="#note_957"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">957</span></span></a>
+but also wished to reject the view of divers contemporary
+Catholic theologians<a id="noteref_958" name="noteref_958" href="#note_958"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">958</span></span></a> that <span class="tei tei-q">“intrinsic righteousness”</span>
+<span class="tei tei-pb" id="page323">[pg 323]</span><a name="Pg323" id="Pg323" class="tei tei-anchor"></a>
+is inadequate to effect justification without a special
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">favor Dei externus</span></span>.<a id="noteref_959" name="noteref_959" href="#note_959"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">959</span></span></a> In this the Fathers of the
+Council were on Scriptural ground. The principal effects
+of justification,—forgiveness of sins and internal sanctification,—are
+both produced by sanctifying grace. Sacred
+Scripture is perfectly clear on this point. It represents
+sin as opposed to grace in the same way in which
+darkness is opposed to light,<a id="noteref_960" name="noteref_960" href="#note_960"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">960</span></span></a> life to death,<a id="noteref_961" name="noteref_961" href="#note_961"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">961</span></span></a>
+the new man to the old.<a id="noteref_962" name="noteref_962" href="#note_962"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">962</span></span></a>
+The one necessarily excludes the other.
+Sanctifying grace and sin cannot co-exist in the same
+subject.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Internal sanctification may be defined as a permanent,
+vital union with God, by which the soul becomes righteous
+and holy in His sight and obtains a claim to Heaven.
+That this is also a function of sanctifying grace appears
+from those Scriptural texts which treat of the positive
+element of justification.<a id="noteref_963" name="noteref_963" href="#note_963"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">963</span></span></a>
+With this doctrine Tradition
+is in perfect accord, and consequently the Fathers of
+Trent were right in teaching as they did, in fact they
+could not have taught otherwise.<a id="noteref_964" name="noteref_964" href="#note_964"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">964</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) While all Catholic theologians admit the incompatibility
+of grace and sin in the same subject,
+they differ as to the kind and degree of opposition
+existing between the two. Some hold that
+this opposition is purely moral, others that it is
+physical, again others that it is metaphysical.
+</p>
+
+<span class="tei tei-pb" id="page324">[pg 324]</span><a name="Pg324" id="Pg324" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+α) Nominalists<a id="noteref_965" name="noteref_965" href="#note_965"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">965</span></span></a> and Scotists<a id="noteref_966" name="noteref_966" href="#note_966"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">966</span></span></a> before the Tridentine
+decision maintained that the distinction between
+sanctifying grace and (original or mortal) sin is based on
+a free decree of the Almighty, and therefore purely
+moral. God, they held, by a <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">favor
+externus superadditus</span></span>,
+externally supplies what sanctifying grace internally
+lacks, just as a government's stamp raises the value
+of a coin beyond the intrinsic worth of the bullion.
+Followed to its legitimate conclusions, this shallow
+theory means that sanctifying grace is of itself insufficient
+to wipe out sin, and that, but for the superadded
+divine favor, grace and sin might co-exist in the
+soul. This is tantamount to saying that justification
+requires a twofold formal cause, <span class="tei tei-hi"><span style="font-style: italic">viz.</span></span>: sanctifying grace
+and a <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">favor
+Dei superadditus</span></span>,—which runs counter to
+the teaching of Trent. Henno tries to escape this objection
+by explaining that the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">favor
+Dei acceptans</span></span> appertains
+not to the formal but merely to the efficient cause of
+justification. But this contention is manifestly untenable.
+Sanctifying grace is either able to wipe out sin, or
+it is unable: if it is unable to produce this effect, the
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">favor Dei acceptans</span></span>
+must be part of the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">causa formalis</span></span>
+of justification, and then, in Henno's hypothesis, we
+should have a <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">duplex
+causa formalis</span></span>, which contradicts
+the Tridentine decree. If, on the other hand, sanctifying
+grace is able to wipe out sin without any
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">favor superadditus</span></span>,
+then the Scotistic theory has no <span lang="fr" class="tei tei-foreign" xml:lang="fr"><span style="font-style: italic">raison d'être</span></span>.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+β) From what we have said it follows that there
+must be at least a physical contrariety between grace and
+sin. The difference between physical and metaphysical
+opposition may be illustrated by the example of fire
+and water. These two elements are incompatible by a
+<span class="tei tei-pb" id="page325">[pg 325]</span><a name="Pg325" id="Pg325" class="tei tei-anchor"></a>
+law of nature. But as there is no metaphysical contradiction
+between them, Almighty God could conceivably
+bring them together. It is this physical kind of opposition
+that Suarez and a few of his followers assume to
+exist between grace and sin. Absolutely speaking, they
+say, there is no intrinsic contradiction in the assumption
+that God could preserve the physical entity of sanctifying
+grace in a soul guilty of mortal sin.<a id="noteref_967" name="noteref_967" href="#note_967"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">967</span></span></a> In so far as
+this school admits the existence of an internal opposition,
+which actually prevents original or mortal sin from ever
+co-existing in the soul with justifying grace, its teaching
+may be said to be acceptable to all Catholic theologians.
+The Scotistic view, on account of its incompatibility
+with the teaching of the Tridentine Council, is no longer
+held.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It may be questioned, however, whether Suarez goes
+far enough in this matter, and whether the opposition
+between grace and sin could really be overcome by a
+miracle. The simultaneous co-existence of grace and sin
+seems to involve an absolute, <span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span> metaphysical, contradiction.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+γ) This is what the Thomists maintain with the majority
+of Jesuit theologians.<a id="noteref_968" name="noteref_968" href="#note_968"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">968</span></span></a> As some subtle objections
+have been raised against this view, it cannot be accepted
+as theologically certain; but it undoubtedly corresponds
+better than its opposite to the spirit and letter of Scripture.
+The Bible, as we have already pointed out,
+likens the opposition existing between grace and sin to
+that between life and death,<a id="noteref_969" name="noteref_969" href="#note_969"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">969</span></span></a> justice and injustice,
+<span class="tei tei-pb" id="page326">[pg 326]</span><a name="Pg326" id="Pg326" class="tei tei-anchor"></a>
+Christ and Belial, God and an idol.<a id="noteref_970" name="noteref_970" href="#note_970"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">970</span></span></a> But these are contradictories,
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">ergo</span></span>.<a id="noteref_971" name="noteref_971" href="#note_971"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">971</span></span></a> The same conclusion can be
+reached by arguing from the character of sanctifying
+grace as a <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">participatio
+divinae naturae</span></span>.<a id="noteref_972" name="noteref_972" href="#note_972"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">972</span></span></a>
+If grace is a
+participation in the divine nature, it must be opposed to
+sin in the same way in which God Himself is opposed to
+it. Now God as the All-Holy One is metaphysically opposed
+to sin; consequently, the same kind of opposition
+must exist between sanctifying grace and sin.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It is alleged against this teaching that between habitual
+grace and habitual sin there is merely a disparate opposition,
+<span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span> that of a physical to a moral form, the concepts
+of which are not mutually exclusive. But sanctifying
+grace is more than a physical ornament of the
+soul; it is an ethical form which has for its essential
+function to render the soul holy and righteous in the
+sight of God.<a id="noteref_973" name="noteref_973" href="#note_973"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">973</span></span></a>
+</p>
+
+<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em">
+<p class="tei tei-p" style="margin-bottom: 0.90em">
+<span class="tei tei-hi"><span style="font-size: 90%; font-variant: small-caps">Readings</span></span><span style="font-size: 90%">:—St. Thomas, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Summa
+Theol.</span></span><span style="font-size: 90%">, 1a 2ae, qu. 113, and the commentators, especially Billuart,
+</span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De Gratia</span></span><span style="font-size: 90%">, diss. 7, art. 1 sqq.; *Bellarmine, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De
+Iustificatione</span></span><span style="font-size: 90%">, l. II (</span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Opera Omnia</span></span><span style="font-size: 90%">, ed.
+Fèvre, Vol. VI, pp. 208 sqq., Paris 1873).
+</span></p>
+
+<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%">
+Besides the current text-books cfr. *Jos. Wieser, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">S. Pauli
+Apostoli Doctrina de Iustificatione</span></span><span style="font-size: 90%">, Trent 1874; H. Th. Simar,
+</span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Die Theologie des hl. Paulus</span></span><span style="font-size: 90%">, 2nd ed., §33 sqq. Freiburg 1883.
+</span></p>
+
+<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%">
+On the Protestant notion of justification cfr. Möhler, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Symbolik</span></span><span style="font-size: 90%">,
+</span><span class="tei tei-pb" id="page327">[pg 327]</span><a name="Pg327" id="Pg327" class="tei tei-anchor"></a><span style="font-size: 90%">
+§10 sqq., Mainz 1890 (Robertson's translation, pp. 82
+sqq., 5th ed., London 1906); </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Realenzyklopädie für prot. Theologie</span></span><span style="font-size: 90%">,
+Vol. XVI, 3rd ed., pp. 482 sqq., Leipzig 1905 (summarized in English
+in the </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">New Schaff-Herzog Encyclopedia of Religious Knowledge</span></span><span style="font-size: 90%">,
+Vol. VI, pp. 275 sqq., New York 1910); Card. Newman,
+</span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Lectures on the Doctrine of Justification</span></span><span style="font-size: 90%">, 8th impression, London
+1900; J. Mausbach, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Catholic Moral Teaching and its Antagonists</span></span><span style="font-size: 90%">,
+New York 1914, pp. 150 sqq.—B. J. Otten, S. J., </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">A Manual of the
+History of Dogmas</span></span><span style="font-size: 90%">, Vol. II, St. Louis 1918, pp. 246 sqq., 464 sq.,
+470 sqq.
+</span></p>
+</div>
+
+</div>
+
+</div>
+
+<span class="tei tei-pb" id="page328">[pg 328]</span><a name="Pg328" id="Pg328" class="tei tei-anchor"></a>
+
+<hr class="page" /><div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em">
+<a name="toc61" id="toc61"></a>
+<a name="pdf62" id="pdf62"></a>
+<a name="Part_II_Chapter_II_Section_2" id="Part_II_Chapter_II_Section_2" class="tei tei-anchor"></a>
+<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Section 2. Justifying Or Sanctifying Grace</span></h3>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Sanctifying grace is defined by Deharbe as <span class="tei tei-q">“an
+unmerited, supernatural gift, imparted to the soul
+by the Holy Ghost, by which we are made just,
+children of God, and heirs of Heaven.”</span> As it
+makes sinners just, sanctifying grace is also called
+justifying, 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 Christ. Justification, as we have shown,
+consists in the infusion of sanctifying grace, and
+hence it is important that we obtain a correct idea
+of the latter. We will therefore consider (1)
+The Nature of Sanctifying Grace, (2) Its Effects
+in the Soul, and (3) Its Supernatural Concomitants.
+</p>
+
+<div class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em">
+<a name="toc63" id="toc63"></a>
+<a name="pdf64" id="pdf64"></a>
+<a name="Part_II_Chapter_II_Section_2_Article_1" id="Part_II_Chapter_II_Section_2_Article_1" class="tei tei-anchor"></a>
+<h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">Article 1. The Nature Of Sanctifying Grace</h4>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+1. <span class="tei tei-hi"><span style="font-variant: small-caps">Sanctifying Grace a </span><span class="tei tei-q"><span style="font-variant: small-caps">“</span><span style="font-variant: small-caps">Permanent Quality</span><span style="font-variant: small-caps">”</span></span><span style="font-variant: small-caps">
+of the Soul.</span></span>—Having no intuitive knowledge
+of sanctifying grace, we are obliged, in order
+<span class="tei tei-pb" id="page329">[pg 329]</span><a name="Pg329" id="Pg329" class="tei tei-anchor"></a>
+to obtain an idea of its true nature, to study its
+effects, as made known to us by Revelation.
+Sacred Scripture and the teaching of the Church
+do, however, enable us to form certain well-defined
+conclusions, of which the most important is
+that sanctifying grace must be conceived as a permanent
+quality (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">qualitas permanens</span></span>) of the soul.
+If it is a permanent quality, sanctifying grace
+cannot be identical with actual grace or with <span class="tei tei-q">“uncreated
+grace,”</span> <span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span> the Person of the Holy Ghost.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) In conformity with such Biblical expressions as
+<span class="tei tei-q">“the new life,”</span> <span class="tei tei-q">“renovation of the spirit,”</span> <span class="tei tei-q">“regeneration,”</span>
+<span class="tei tei-q">“divine sonship,”</span> etc., the Council of Trent defines
+justifying grace as a supernatural something <span class="tei tei-q">“infused”</span>
+into and <span class="tei tei-q">“inherent”</span> in the soul. Both ideas denote
+a permanent state, not a mere transient act or the
+result of such acts. <span class="tei tei-q">“The charity of God is poured forth
+by the Holy Spirit in the hearts of those that are justified,
+and is inherent therein.”</span><a id="noteref_974" name="noteref_974" href="#note_974"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">974</span></span></a> <span class="tei tei-q">“That justice which is called
+ours, because we are justified from its being inherent in
+us, that same is (the justice of God) because it is infused
+into us by God, through the merit of Christ.”</span><a id="noteref_975" name="noteref_975" href="#note_975"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">975</span></span></a> <span class="tei tei-q">“If any
+one saith that men are justified ... to the exclusion of
+the grace and the charity which is poured forth in their
+hearts by the Holy Ghost and is inherent in them,...
+let him be anathema.”</span><a id="noteref_976" name="noteref_976" href="#note_976"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">976</span></span></a> Hence Justification is defined by
+<span class="tei tei-pb" id="page330">[pg 330]</span><a name="Pg330" id="Pg330" class="tei tei-anchor"></a>
+the Fathers of Trent as <span class="tei tei-q">“a translation ... to the state
+of grace and adoption of the sons of God.”</span><a id="noteref_977" name="noteref_977" href="#note_977"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">977</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+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
+graces. This view is incompatible with the definition just
+quoted; in fact Suarez, Bellarmine, Ripalda, and others
+regard it as positively heretical or at least intolerably
+rash. 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 habit; 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
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">inhaeret</span></span>.”</span><a id="noteref_978" name="noteref_978" href="#note_978"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">978</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+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 adults. True,
+this teaching was not always regarded as certain;<a id="noteref_979" name="noteref_979" href="#note_979"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">979</span></span></a> but
+<span class="tei tei-pb" id="page331">[pg 331]</span><a name="Pg331" id="Pg331" class="tei tei-anchor"></a>
+at the Ecumenical Council of Vienne, A. D. 1311, Pope Clement V declared it
+to be <span class="tei tei-q">“the more probable opinion,”</span><a id="noteref_980" name="noteref_980" href="#note_980"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">980</span></span></a>
+and it was rendered absolutely certain by the Tridentine
+decision that infant Baptism results not only in
+the remission of sins, but likewise in an infusion of sanctifying
+grace. This being so, there can be no essential
+difference between the justification of children and that
+of adults. Now it cannot be actual grace which renders
+children righteous in the sight of God, for they are unable
+to avail themselves of actual grace on account of the
+undeveloped state of their intellect. The grace that Baptism
+imparts to them is consequently a <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia inhaerens
+et informans</span></span>, that is, a permanent state of grace; and it
+must be the same in adults.<a id="noteref_981" name="noteref_981" href="#note_981"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">981</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Peter Lombard<a id="noteref_982" name="noteref_982" href="#note_982"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">982</span></span></a> identified sanctifying grace with the
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia increata</span></span>,
+<span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span> the Person of the Holy Ghost.
+This notion was combatted by St. Thomas<a id="noteref_983" name="noteref_983" href="#note_983"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">983</span></span></a> and implicitly
+rejected by the Tridentine Council when it declared
+that sanctifying grace inheres in the soul and may be
+increased by good works.<a id="noteref_984" name="noteref_984" href="#note_984"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">984</span></span></a> To say that the Holy Ghost
+is poured forth in the hearts of men, or that He may be
+<span class="tei tei-pb" id="page332">[pg 332]</span><a name="Pg332" id="Pg332" class="tei tei-anchor"></a>
+increased by good works, would evidently savor of Pantheism.
+The Holy Ghost pours forth sanctifying grace
+and is consequently not the formal but the efficient cause
+of justification.<a id="noteref_985" name="noteref_985" href="#note_985"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">985</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) The <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia
+inhaerens permanens</span></span> is not a mere relation
+or <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">denominatio
+extrinseca</span></span>, but a positive entity productive
+of real effects,<a id="noteref_986" name="noteref_986" href="#note_986"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">986</span></span></a>
+and must consequently be conceived
+either as a substance or as an accident. We have
+shown that it is not identical with the uncreated substance
+of the Holy Ghost. Neither can it be a created substance.
+The idea of an intrinsically supernatural created substance
+involves a contradiction.<a id="noteref_987" name="noteref_987" href="#note_987"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">987</span></span></a> Moreover, sanctifying grace
+in its nature and purpose is not an entity independently
+co-existing with the soul but something physically inherent
+in it. Now, a thing which has its existence by inhering in
+some other thing is in philosophic parlance an <span class="tei tei-q">“accident.”</span>
+St. Thomas expressly teaches that, <span class="tei tei-q">“since it transcends
+human nature, grace cannot be a substance nor a substantial form, but is
+an accidental form of the soul itself.”</span><a id="noteref_988" name="noteref_988" href="#note_988"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">988</span></span></a>
+Agreeable to this conception is the further Thomistic
+teaching that sanctifying grace is not directly created by
+God, but drawn (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">educta</span></span>)
+from the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">potentia obedientialis</span></span>
+of the soul.<a id="noteref_989" name="noteref_989" href="#note_989"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">989</span></span></a> Not even the Scotists, though they held
+grace to be created out of nothing<a id="noteref_990" name="noteref_990" href="#note_990"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">990</span></span></a> claimed that it was
+a new substance.
+</p>
+
+<span class="tei tei-pb" id="page333">[pg 333]</span><a name="Pg333" id="Pg333" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+An accident that inheres in a substance permanently
+and physically is called a quality (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">qualitas</span></span>,
+ποιότης).
+Consequently, sanctifying grace must be defined as a
+supernatural quality of the soul. This is the express
+teaching of the Roman Catechism: <span class="tei tei-q">“Grace ... is a
+divine quality inherent in the soul, and, as it were, a
+certain splendor and light that effaces all the stains of
+our souls and renders the souls themselves brighter and
+more beautiful.”</span><a id="noteref_991" name="noteref_991" href="#note_991"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">991</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+2. <span class="tei tei-hi"><span style="font-variant: small-caps">Sanctifying Grace an Infused Habit.</span></span>—Sanctifying
+grace may more specifically, though
+with a lesser degree of certainty, be described
+as a habit (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">habitus</span></span>).
+Being entitatively supernatural,
+this habit must be infused or <span class="tei tei-q">“drawn
+out”</span> by the Holy Ghost.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) Aristotle<a id="noteref_992" name="noteref_992" href="#note_992"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">992</span></span></a> distinguishes four different sets of qualities:
+(1) habit and disposition; (2) power and incapacity;
+(3) <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">passio</span></span>
+(the power of causing sensations) and <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">patibilis
+qualitas</span></span> (result of the modification of sense); (4) figure
+and circumscribing form (of extended bodies). As
+sanctifying grace manifestly cannot come under one of
+the three last-mentioned heads, it must be either a habit or
+a disposition. Habit denotes a permanent and comparatively
+stable quality, by which a substance, considered as to
+its nature or operation, is well or ill adapted to its natural
+end.<a id="noteref_993" name="noteref_993" href="#note_993"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">993</span></span></a> As a permanently inhering quality, sanctifying
+<span class="tei tei-pb" id="page334">[pg 334]</span><a name="Pg334" id="Pg334" class="tei tei-anchor"></a>
+grace must be a habit. Hence its other name, <span class="tei tei-q">“habitual
+grace.”</span> The Scholastics draw a distinction between
+entitative and operative habits. An operative habit
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">habitus operativus</span></span>)
+gives not only the power (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">potentia</span></span>)
+to act, but also a certain facility, and may be either good,
+bad, or indifferent. An entitative habit (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">habitus
+entitativus</span></span>)
+is an inherent quality by which a substance is
+rendered permanently good or bad, <span class="tei tei-hi"><span style="font-style: italic">e.g.</span></span> beauty, ugliness,
+health, disease.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Philosophy knows only operative habits. But sanctifying
+grace affects the very substance of the soul. Hence
+the supplementary theological category of entitative
+habits. <span class="tei tei-q">“Grace,”</span> says St. Thomas, <span class="tei tei-q">“belongs to the first
+species of quality, though it cannot properly be called a
+habit, because it is not immediately ordained to action, but
+to a kind of spiritual being, which it produces in the
+soul.”</span><a id="noteref_994" name="noteref_994" href="#note_994"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">994</span></span></a>
+There is another reason why grace cannot be
+called a habit in the philosophical sense of the term:—it
+supplies no acquired facility to act. This consideration led
+Suarez to abstain altogether from the use of the term
+<span class="tei tei-q">“habit”</span> in connection with grace,<a id="noteref_995" name="noteref_995" href="#note_995"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">995</span></span></a> and induced Cardinal
+Bellarmine to describe sanctifying grace as a
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">qualitas per
+modum habitus</span></span>,<a id="noteref_996" name="noteref_996" href="#note_996"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">996</span></span></a> by which phrase he wished to indicate
+that it imparts a supernatural perfection of being rather
+<span class="tei tei-pb" id="page335">[pg 335]</span><a name="Pg335" id="Pg335" class="tei tei-anchor"></a>
+than a facility to act. To obviate these and similar subtleties
+the Council of Trent defined sanctifying grace simply
+as a permanent quality.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Nevertheless scientific theology employs the term
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">habitus</span></span>
+because it has no other philosophical category
+ready to hand. This defect in the Aristotelian system
+is somewhat surprising in view of the fact that besides
+the supernatural, there are distinctly natural qualities
+which <span class="tei tei-q">“belong to the first species,”</span> though they
+impart no facility to act but merely a disposition to certain
+modes of being, <span class="tei tei-hi"><span style="font-style: italic">e.g.</span></span> beauty, health, etc.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+There is also a positive reason which justifies the definition
+of sanctifying grace as a habit. It is that grace
+imparts to the soul, if not the facility, at least the power
+to perform supernaturally meritorious acts, so that it is
+really more than a <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">habitus
+entitativus</span></span>, namely, a <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">habitus</span></span>
+(at least remotely)
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">operativus</span></span>.<a id="noteref_997" name="noteref_997" href="#note_997"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">997</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) The Scholastic distinction between native and acquired
+habits does not apply in the supernatural domain,
+because the supernatural by its very definition can never
+be either a part or an acquisition of mere nature.<a id="noteref_998" name="noteref_998" href="#note_998"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">998</span></span></a> It
+follows from this that supernatural habits, both entitative
+and operative, can be imparted to the human soul in no
+other way than by infusion (or excitation) from above.
+Hence the name <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">habitus
+infusus</span></span>. When the Holy Ghost
+infuses sanctifying grace, the
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">habitus entitativus</span></span> imparts
+to the soul a supernatural principle of being, while the
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">habitus operativus</span></span>
+confers upon it a supernatural power,
+which by faithful coöperation with (actual) grace may be
+<span class="tei tei-pb" id="page336">[pg 336]</span><a name="Pg336" id="Pg336" class="tei tei-anchor"></a>
+developed into a facility to perform salutary acts. Hence,
+if we adopt the division of habits into entitative and operative,
+sanctifying grace must be defined first as an entitative
+habit (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">habitus
+entitativus</span></span>), because it forms the
+groundwork of permanent righteousness, sanctity, divine
+sonship, etc.; and, secondly, as an infused habit, because it
+is not born in the soul and cannot be acquired by practice.
+This view is in accord with Sacred Scripture, which describes
+the grace of justification as a divine seed abiding
+in man,<a id="noteref_999" name="noteref_999" href="#note_999"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">999</span></span></a>
+a treasure carried in earthen vessels,<a id="noteref_1000" name="noteref_1000" href="#note_1000"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1000</span></span></a> a regeneration
+by which the soul becomes the abode of God<a id="noteref_1001" name="noteref_1001" href="#note_1001"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1001</span></span></a>
+and a temple of the Holy Ghost.<a id="noteref_1002" name="noteref_1002" href="#note_1002"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1002</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<a name="Part_II_Chapter_II_Section_2_Article_1_No_3" id="Part_II_Chapter_II_Section_2_Article_1_No_3" class="tei tei-anchor"></a>
+3. <span class="tei tei-hi"><span style="font-variant: small-caps">The Controversy Regarding the Alleged
+Identity of Sanctifying Grace and
+Charity.</span></span>—As justifying grace and theological
+love (charity) are both infused habits, the question
+arises as to their objective identity. The
+answer will depend on the solution of the problem,
+just treated, whether sanctifying grace is primarily
+an entitative or an operative habit. Of
+theological love we know that it is essentially an
+operative habit, being one, and indeed the chief
+<span class="tei tei-pb" id="page337">[pg 337]</span><a name="Pg337" id="Pg337" class="tei tei-anchor"></a>
+of the <span class="tei tei-q">“three theological virtues.”</span> What we
+have said in the preceding paragraph will enable
+the reader to perceive, at the outset, that there
+is a real distinction between grace and charity,
+and that consequently the two can not be identical.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) Nevertheless there is an imposing school of
+theologians who maintain the identity of grace
+with charity. They are Scotus<a id="noteref_1003" name="noteref_1003" href="#note_1003"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1003</span></span></a> and his
+followers,<a id="noteref_1004" name="noteref_1004" href="#note_1004"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1004</span></span></a>
+Cardinal Bellarmine,<a id="noteref_1005" name="noteref_1005" href="#note_1005"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1005</span></span></a> Molina, Lessius, Salmeron,
+Vasquez, Sardagna, Tournely, and others.
+Their principal argument is that Holy Scripture
+ascribes active justification indiscriminately to
+theological love and sanctifying grace, and that
+some of the Fathers follow this example. Here
+are a few of the Scriptural texts quoted in favor
+of this opinion. Luke VII, 47: <span class="tei tei-q">“Many sins are
+forgiven her, because she hath loved much.”</span><a id="noteref_1006" name="noteref_1006" href="#note_1006"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1006</span></span></a>
+1 Pet. IV, 8: <span class="tei tei-q">“Charity covereth a multitude of
+sins.”</span><a id="noteref_1007" name="noteref_1007" href="#note_1007"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1007</span></span></a>
+1 John IV, 7: <span class="tei tei-q">“Every one that loveth
+is born of God.”</span><a id="noteref_1008" name="noteref_1008" href="#note_1008"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1008</span></span></a> St. Augustine seems to identify
+the two habits in such passages as the following:
+<span class="tei tei-q">“Inchoate love, therefore, is inchoate
+righteousness; ... great love is great righteousness;
+<span class="tei tei-pb" id="page338">[pg 338]</span><a name="Pg338" id="Pg338" class="tei tei-anchor"></a>
+perfect love is perfect righteousness.”</span><a id="noteref_1009" name="noteref_1009" href="#note_1009"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1009</span></span></a>
+According to the Tridentine Council, <span class="tei tei-q">“the justification
+of the impious”</span> takes place when <span class="tei tei-q">“the charity
+of God is poured forth ... in the hearts of those that are
+justified, and is inherent therein.”</span><a id="noteref_1010" name="noteref_1010" href="#note_1010"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1010</span></span></a>
+It is argued that, if charity and grace produce
+the same effects, they must be identical as causes,
+and there can be at most a virtual distinction between
+them. 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 death.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+These arguments prove that grace and charity are inseparable,
+but nothing more. All the Scriptural and Patristic
+passages cited can be explained without recourse to
+the hypothesis that they are identical. Charity is not superfluous
+alongside of sanctifying grace, because the primary
+object of grace is to impart supernatural being,
+whereas charity confers a special faculty which enables
+the intellect and the will to elicit supernatural salutary
+acts.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) The majority of Catholic theologians<a id="noteref_1011" name="noteref_1011" href="#note_1011"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1011</span></span></a> hold
+with St. Thomas<a id="noteref_1012" name="noteref_1012" href="#note_1012"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1012</span></span></a>
+and his school that grace and
+charity, while inseparable, are really distinct,
+sanctifying grace as a
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">habitus entitativus</span></span> imparting
+<span class="tei tei-pb" id="page339">[pg 339]</span><a name="Pg339" id="Pg339" class="tei tei-anchor"></a>
+to the soul a supernatural being, whereas
+charity, being purely a <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">habitus
+operativus</span></span>, confers
+a supernatural power.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Let us put the matter somewhat differently. Grace
+inheres in the substance of the soul, while charity has its
+seat in one of its several faculties. Inhering in the very
+substance of the soul, grace, by a physical or moral power,
+produces the three theological virtues—faith, hope, and
+love. <span class="tei tei-q">“As the soul's powers, which are the wellsprings
+of its acts, flow from its essence,”</span> says the Angelic Doctor,
+<span class="tei tei-q">“so the theological virtues flow from grace into the
+faculties of the soul and move them to act.”</span><a id="noteref_1013" name="noteref_1013" href="#note_1013"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1013</span></span></a> And
+St. Augustine: <span class="tei tei-q">“Grace precedes charity.”</span><a id="noteref_1014" name="noteref_1014" href="#note_1014"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1014</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This is a more plausible view than the one we
+have examined a little farther up, and it can claim
+the authority of Scripture, which, though it occasionally
+identifies the effects of grace and charity,
+always clearly distinguishes the underlying habits.
+Cfr. 2 Cor. XIII, 13: <span class="tei tei-q">“The grace of our Lord
+Jesus Christ and the charity of God.”</span><a id="noteref_1015" name="noteref_1015" href="#note_1015"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1015</span></span></a> 1 Tim. I
+14: <span class="tei tei-q">“The grace of our Lord hath abounded exceedingly
+with faith and love.”</span><a id="noteref_1016" name="noteref_1016" href="#note_1016"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1016</span></span></a> Furthermore,
+<span class="tei tei-q">“regeneration”</span> and <span class="tei tei-q">“new-creation”</span> in Biblical usage
+affect not only the faculties of the soul, but its
+<span class="tei tei-pb" id="page340">[pg 340]</span><a name="Pg340" id="Pg340" class="tei tei-anchor"></a>
+substance. Finally, many councils consistently
+distinguish between <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia</span></span>
+and <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">caritas</span></span>
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">dona</span></span>,
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">virtutes</span></span>)—a
+distinction which has almost the force
+of a proof that grace and charity are not the same
+thing.<a id="noteref_1017" name="noteref_1017" href="#note_1017"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1017</span></span></a> These councils cannot have had in mind
+a purely virtual distinction, because theological
+love presupposes sanctifying grace in exactly the
+same manner as a faculty presupposes a substance
+or nature in which it exists. The Roman Catechism
+expressly designates the theological virtues
+as <span class="tei tei-q">“concomitants of grace.”</span><a id="noteref_1018" name="noteref_1018" href="#note_1018"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1018</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The question nevertheless remains an open one, as
+neither party can fully establish its claim, and the Church
+has never rendered an official decision either one way or
+the other.<a id="noteref_1019" name="noteref_1019" href="#note_1019"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1019</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<a name="Part_II_Chapter_II_Section_2_Article_1_No_4" id="Part_II_Chapter_II_Section_2_Article_1_No_4" class="tei tei-anchor"></a>
+4. <span class="tei tei-hi"><span style="font-variant: small-caps">Sanctifying Grace a Participation of
+the Soul in the Divine Nature.</span></span>—The highest
+and at the same time the most profound conception
+of sanctifying grace is that it is a real,
+though of course only accidental and analogical,
+participation of the soul in the nature of God.
+That sanctifying grace makes us <span class="tei tei-q">“partakers of
+<span class="tei tei-pb" id="page341">[pg 341]</span><a name="Pg341" id="Pg341" class="tei tei-anchor"></a>
+the divine nature”</span> is of faith, but the manner in
+which it effects this participation admits of different
+explanations.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) The fact itself can be proved from Sacred
+Scripture. Cfr. 2 Pet. I, 4: <span class="tei tei-q">“By whom [Christ]
+He [the Father] hath given us great and precious
+promises: that by these you may be made partakers
+of the divine nature.”</span><a id="noteref_1020" name="noteref_1020" href="#note_1020"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1020</span></span></a> To this text may be
+added all those which affirm the regeneration of
+the soul in God, because regeneration, being a new
+birth, must needs impart to the regenerate the nature
+of his spiritual progenitor. Cfr. John I,
+13: <span class="tei tei-q">“Who are born, not of blood, ... but of
+God.”</span><a id="noteref_1021" name="noteref_1021" href="#note_1021"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1021</span></span></a> John III, 5: <span class="tei tei-q">“Unless a man be born
+again of water and the Holy Ghost, he cannot
+enter into the kingdom of heaven.”</span><a id="noteref_1022" name="noteref_1022" href="#note_1022"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1022</span></span></a> St. James
+I, 18: <span class="tei tei-q">“For of his own will hath he begotten us
+by the word of truth.”</span><a id="noteref_1023" name="noteref_1023" href="#note_1023"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1023</span></span></a> 1 John III, 9: <span class="tei tei-q">“Whosoever
+is born of God, committeth no sin.”</span><a id="noteref_1024" name="noteref_1024" href="#note_1024"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1024</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The Fathers of the Church again and again extol the
+deification (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">deificatio</span></span>,
+θείωσις) of man effected by sanctifying
+grace and compare the union of the soul with God
+to the commingling of water with wine, the penetration
+of iron by fire, etc. St. Athanasius<a id="noteref_1025" name="noteref_1025" href="#note_1025"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1025</span></span></a> begins his
+<span class="tei tei-pb" id="page342">[pg 342]</span><a name="Pg342" id="Pg342" class="tei tei-anchor"></a>
+Christological teaching with the declaration: <span class="tei tei-q">“He
+was not, therefore, first man and then God, but first God
+and then man, in order that He might rather deify us.”</span><a id="noteref_1026" name="noteref_1026" href="#note_1026"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1026</span></span></a>
+St. Augustine describes the process of deification as follows:
+<span class="tei tei-q">“He justifies who is just of Himself, not from
+another; and He deifies who is God of Himself, not by
+participation in another. But He who justifies also
+deifies, because He makes [men] sons of God through
+justification.... We have been made sons of God and
+gods; but this is a grace of the adopting [God], not the
+nature of the progenitor. The Son of God alone is
+God; ... the others who are made gods are made gods
+by His grace; they are not born of His substance, so as
+to become that which He is, but in order that they may
+come to Him by favor and become co-heirs with
+Christ.”</span><a id="noteref_1027" name="noteref_1027" href="#note_1027"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1027</span></span></a> The idea underlying this passage has found
+its way into the liturgy of the Mass,<a id="noteref_1028" name="noteref_1028" href="#note_1028"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1028</span></span></a> and Ripalda is
+justified in declaring that it cannot be denied without
+rashness.<a id="noteref_1029" name="noteref_1029" href="#note_1029"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1029</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) In trying to explain in what manner grace
+enables us to partake of the divine nature, it
+<span class="tei tei-pb" id="page343">[pg 343]</span><a name="Pg343" id="Pg343" class="tei tei-anchor"></a>
+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 term. The truth lies between these
+two extremes.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+A few medieval mystics<a id="noteref_1030" name="noteref_1030" href="#note_1030"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1030</span></span></a> and modern Quietists<a id="noteref_1031" name="noteref_1031" href="#note_1031"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1031</span></span></a>
+were guilty of exaggeration when they taught that
+grace transforms the human soul into the substance of
+the Godhead, thus completely merging the creature in its
+Creator. This contention<a id="noteref_1032" name="noteref_1032" href="#note_1032"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1032</span></span></a> leads to Pantheism. How
+can the soul be merged in the Creator, since it continues
+to be subject to concupiscence? <span class="tei tei-q">“We have
+therefore,”</span> says St. Augustine, <span class="tei tei-q">“even now begun to be
+like Him, as we have the first-fruits of the Spirit; but
+yet even now we are unlike Him, by reason of the old
+nature which leaves its remains in us. In as far, then,
+as we are like Him, in so far are we, by the regenerating
+Spirit, sons of God; but in as far as we are unlike Him,
+in so far are we the children of the flesh and of this
+world.”</span><a id="noteref_1033" name="noteref_1033" href="#note_1033"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1033</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+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 nature,
+similar to that by which those who embraced the faith of
+<span class="tei tei-pb" id="page344">[pg 344]</span><a name="Pg344" id="Pg344" class="tei tei-anchor"></a>
+Abraham were called <span class="tei tei-q">“children of Abraham,”</span> and those
+who commit heinous crimes are called <span class="tei tei-q">“sons of the
+devil.”</span> According to the Fathers<a id="noteref_1034" name="noteref_1034" href="#note_1034"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1034</span></span></a> and theologians, to
+<span class="tei tei-q">“partake of the divine nature”</span> means to become internally
+and physically like God and to receive from Him
+truly divine gifts, <span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span> such as are proper to God alone and
+absolutely transcend the order of nature.<a id="noteref_1035" name="noteref_1035" href="#note_1035"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1035</span></span></a> Being self-existing,
+absolutely independent, and infinite, God cannot,
+of course, be regarded as the formal cause of created
+sanctity; yet the strictly supernatural gifts which He
+confers on His creatures, especially the beatific vision
+and sanctifying grace, can be conceived only <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">per modum
+causae formalis</span></span> (not
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">informantis</span></span>), because through them
+God gives Himself to the creature in such an intimate
+way that the creature is raised up to and transfigured by
+Him.<a id="noteref_1036" name="noteref_1036" href="#note_1036"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1036</span></span></a> Consequently, the so-called
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">deificatio</span></span> of the soul
+by grace is not a real deification, but an assimilation of
+the creature to God.<a id="noteref_1037" name="noteref_1037" href="#note_1037"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1037</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+c) Which one of God's numerous attributes
+forms the basis of the supernatural communication
+made to the soul in the bestowal of grace, is
+a question on which theologians differ widely.
+The so-called incommunicable attributes, (self-existence,
+immensity, eternity, etc.), of course,
+<span class="tei tei-pb" id="page345">[pg 345]</span><a name="Pg345" id="Pg345" class="tei tei-anchor"></a>
+cannot be imparted to the creature except by way
+of a hypostatic union.<a id="noteref_1038" name="noteref_1038" href="#note_1038"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1038</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Gonet<a id="noteref_1039" name="noteref_1039" href="#note_1039"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1039</span></span></a> misses the point at issue, therefore, when He
+declares the essential characteristic of deification to be the
+communication to the creature of the divine attributes
+of self-existence and infinity. Self-existence is absolutely
+incommunicable.<a id="noteref_1040" name="noteref_1040" href="#note_1040"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1040</span></span></a> Somewhat more plausible, though
+hardly acceptable, is Ripalda's opinion that deification
+formally consists in the participation of the creature in the
+holiness of the Creator, particularly in the supernatural
+vital communion of the soul with God in faith, hope, and
+charity, thus making sanctifying grace the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">radix totius
+honestatis moralis</span></span>.<a id="noteref_1041" name="noteref_1041" href="#note_1041"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1041</span></span></a> While it is perfectly true that the
+supernatural life of the soul is a life in and through God,
+and that the very concept of sanctifying grace involves a
+peculiar and special relation of the soul to God, the Biblical
+term κοινωνία θείας φύσεως points to a still deeper principle
+of the sanctifying <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">vita deiformis</span></span>. This
+principle, as some of the Fathers intimate, and St. Thomas expressly
+teaches,<a id="noteref_1042" name="noteref_1042" href="#note_1042"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1042</span></span></a> is the absolute intellectuality of God.
+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 faith, and in the life beyond by
+the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">lumen gloriae</span></span>.<a id="noteref_1043" name="noteref_1043" href="#note_1043"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1043</span></span></a> This view is to a
+<span class="tei tei-pb" id="page346">[pg 346]</span><a name="Pg346" id="Pg346" class="tei tei-anchor"></a>
+certain extent confirmed by Sacred Scripture, which describes
+the regeneration of the sinner as a birth of spirit
+from spirit.<a id="noteref_1044" name="noteref_1044" href="#note_1044"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1044</span></span></a> It is also held by some of the Fathers,
+who attribute to sanctifying grace both a deifying and
+a spiritualizing power. Thus St. Basil<a id="noteref_1045" name="noteref_1045" href="#note_1045"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1045</span></span></a> says: <span class="tei tei-q">“The
+spirit-bearing souls, illuminated by the Holy Ghost,
+themselves become spiritual<a id="noteref_1046" name="noteref_1046" href="#note_1046"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1046</span></span></a>
+and radiate grace to others.
+Hence ... to become like unto God,<a id="noteref_1047" name="noteref_1047" href="#note_1047"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1047</span></span></a>
+is the highest of all
+goals: to become God.”</span><a id="noteref_1048" name="noteref_1048" href="#note_1048"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1048</span></span></a>
+Finally, since the Holy Ghost,
+as the highest exponent of the spirituality of the divine
+nature, by His personal indwelling crowns and consummates
+both the regeneration of the soul and its assimilation
+to God, there is a strong theological probability in
+favor of Suarez's view. Of course the process does not
+attain its climax until the creature is finally admitted to
+the beatific vision in Heaven. Cfr. 1 John III, 2: <span class="tei tei-q">“We
+are now the sons of God, and it hath not yet appeared
+what we shall be. We know that, when He shall appear,
+we shall be like to Him, because we shall see Him as
+He is.”</span><a id="noteref_1049" name="noteref_1049" href="#note_1049"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1049</span></span></a>
+</p>
+
+</div>
+
+<span class="tei tei-pb" id="page347">[pg 347]</span><a name="Pg347" id="Pg347" class="tei tei-anchor"></a>
+
+<hr class="page" /><div class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em">
+<a name="toc65" id="toc65"></a>
+<a name="pdf66" id="pdf66"></a>
+<a name="Part_II_Chapter_II_Section_2_Article_2" id="Part_II_Chapter_II_Section_2_Article_2" class="tei tei-anchor"></a>
+<h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">Article 2. The Effects Of Sanctifying Grace</h4>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+We shall better understand the nature of sanctifying
+grace by studying what are known as its <span class="tei tei-q">“formal effects.”</span>
+As the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">causa
+efficiens</span></span> of a thing is commonly farther removed
+from our mental grasp than its effects, we are
+ordinarily more familiar with the latter than with the
+former. 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 soul.<a id="noteref_1050" name="noteref_1050" href="#note_1050"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1050</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+1. <span class="tei tei-hi"><span style="font-variant: small-caps">Sanctity.</span></span>—The first among the formal effects
+of sanctifying grace (an effect connoted by its
+very name) is sanctity. Eph. IV, 24:
+<span class="tei tei-q">“Put on the new man, who according to God is
+created in justice and holiness of truth.”</span><a id="noteref_1051" name="noteref_1051" href="#note_1051"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1051</span></span></a> The
+Tridentine Council explicitly mentions sanctity as
+an effect of sanctifying grace: <span class="tei tei-q">“Justification ...
+is not remission of sins merely, 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
+<span class="tei tei-pb" id="page348">[pg 348]</span><a name="Pg348" id="Pg348" class="tei tei-anchor"></a>
+just.”</span><a id="noteref_1052" name="noteref_1052" href="#note_1052"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1052</span></span></a> It follows that the two elements of active
+justification, <span class="tei tei-hi"><span style="font-style: italic">viz.</span></span>: remission of sin and sanctification,
+are also constitutive elements of habitual
+or sanctifying grace. For it is precisely by the
+infusion of sanctifying grace that sin is wiped out
+and sanctity established in its place.<a id="noteref_1053" name="noteref_1053" href="#note_1053"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1053</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) By sanctifying grace the justified man becomes a
+living member (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">membrum
+vivum</span></span>) of the mystical body
+of Christ. His sins, it is true, did not forfeit membership
+in the Church, so long as he preserved the faith, but
+by sinning he became a dead member who can regain life
+only by returning to the state of grace. Grace is the
+life of the soul, sin its death. Hence the evil of mortal
+sin can be most effectively illustrated by contrast with the
+glory of divine grace, and <span class="tei tei-hi"><span style="font-style: italic">vice versa</span></span>. Cfr. Gal. II, 20:
+<span class="tei tei-q">“And I live, now not I, but Christ liveth in me.”</span><a id="noteref_1054" name="noteref_1054" href="#note_1054"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1054</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) He who hates mortal sin and faithfully obeys the
+will of God, enjoys peace of heart,<a id="noteref_1055" name="noteref_1055" href="#note_1055"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1055</span></span></a> whereas the sinner is
+incessantly harassed by qualms of conscience. The faithful
+Christian rejoices in serving His Master and combats
+the flesh, the world, and the devil with a fortitude that not
+infrequently rises to heroic proportions, as the example
+of many holy men and women proves.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+c) Sanctifying grace entails a particular providence, inasmuch
+as, by means of it, God grants man His special
+<span class="tei tei-pb" id="page349">[pg 349]</span><a name="Pg349" id="Pg349" class="tei tei-anchor"></a>
+assistance towards preserving the state of grace, without,
+of course, interfering with free-will. Cfr. Is. XLIX, 16:
+<span class="tei tei-q">“Behold, I have graven thee in my hands.”</span><a id="noteref_1056" name="noteref_1056" href="#note_1056"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1056</span></span></a> Rom. VIII,
+28: <span class="tei tei-q">“... to them that love God, all things work together
+unto good.”</span><a id="noteref_1057" name="noteref_1057" href="#note_1057"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1057</span></span></a> Mediately, God also proves his
+special love for the just man by shielding him from bodily
+and spiritual danger.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+2. <span class="tei tei-hi"><span style="font-variant: small-caps">Supernatural Beauty.</span></span>—Though we can
+quote no formal ecclesiastical definition to prove
+that sanctifying grace beautifies the soul, the fact
+is sufficiently certain from Revelation. If, as
+is quite generally held by Catholic exegetes, the
+Spouse of the Canticle typifies the human soul
+endowed with sanctifying grace, all the passages
+describing the beauty of that Spouse must be applicable
+to the souls of those whom Christ embraces
+with His tender love. The Fathers of
+the Church frequently extol the supernatural
+beauty of the soul in the state of grace. Ambrose
+calls it <span class="tei tei-q">“a splendid painting made by God Himself;”</span>
+Chrysostom compares it to <span class="tei tei-q">“a statue of
+gold;”</span> Cyril, to <span class="tei tei-q">“a divine seal;”</span> Basil, to <span class="tei tei-q">“a shining
+light,”</span> and so forth. St. Thomas says: <span class="tei tei-q">“Divine grace
+beautifies [the soul] like light,”</span><a id="noteref_1058" name="noteref_1058" href="#note_1058"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1058</span></span></a>
+and the Roman Catechism declares: <span class="tei tei-q">“Grace ...
+is a certain splendor and light that effaces
+all the stains of our souls and renders the
+<span class="tei tei-pb" id="page350">[pg 350]</span><a name="Pg350" id="Pg350" class="tei tei-anchor"></a>
+souls themselves brighter and more
+beautiful.”</span><a id="noteref_1059" name="noteref_1059" href="#note_1059"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1059</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In defining beauty as <span class="tei tei-q">“the representation of an
+idea in a sensual form,”</span> modern aesthetics has eliminated
+the spiritual element and in consequence is unable
+to appreciate the spiritual beauty of God and of the
+soul. Being composed of body and soul, man is naturally
+most impressed by beauty when it appears in a material
+guise. But this does not prove that there is no
+spiritual beauty, or that true beauty abides solely in matter.
+Some present-day writers strongly emphasize the
+need of realism as against an idealism which, they
+claim, is not truly human because it exalts the spiritual
+at the expense of the material. In its last conclusions this
+perverted realism harks back to the sophistry of Protagoras
+who held that <span class="tei tei-q">“man is the measure of all things.”</span><a id="noteref_1060" name="noteref_1060" href="#note_1060"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1060</span></span></a>
+Idealism, on the other hand, is based on the true
+Platonic doctrine that God is the measure of all things.<a id="noteref_1061" name="noteref_1061" href="#note_1061"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1061</span></span></a>
+St. Augustine defines beauty as <span class="tei tei-q">“unity in variety,”</span> which
+is a correct definition, because it is adaptable to both
+the spiritual and the material order.<a id="noteref_1062" name="noteref_1062" href="#note_1062"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1062</span></span></a> 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 powers, but also supernaturally
+by virtue of sanctifying grace, which transfuses
+nature into a new unity with the supernatural,—at the
+same time producing a variety of theological and moral
+virtues and the seven gifts of the Holy Ghost, and thus
+<span class="tei tei-pb" id="page351">[pg 351]</span><a name="Pg351" id="Pg351" class="tei tei-anchor"></a>
+creating a true work of art. Moreover, by enabling
+man to participate in the Divine Nature,<a id="noteref_1063" name="noteref_1063" href="#note_1063"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1063</span></span></a> grace produces
+in the soul a physical reflection of the uncreated
+beauty of God, a likeness of the creature with its Creator,
+which far transcends the natural likeness imprinted by
+creation. True, only God and the Elect in Heaven perceive
+and enjoy this celestial beauty; but we terrestrial
+pilgrims can, as it were, 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 grace.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The beauty produced by sanctifying grace must be conceived
+not merely as a reflection of the absolute nature of
+God, who is the pattern-exemplar of all beauty, but more
+specifically as an image of the Trinity impressed upon the
+soul. St. Paul teaches that the soul is transformed into
+an image of the Divine Logos, to whom, as the holy
+Fathers tell us, beauty is appropriated in an especial manner.<a id="noteref_1064" name="noteref_1064" href="#note_1064"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1064</span></span></a>
+Cfr. Rom. VIII, 29: <span class="tei tei-q">“Whom he foreknew, he
+also predestinated to be made conformable to the image
+of his Son.”</span><a id="noteref_1065" name="noteref_1065" href="#note_1065"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1065</span></span></a> Gal. IV, 19: <span class="tei tei-q">“My little children, of
+whom I am in labor again, until Christ be formed in
+you.”</span><a id="noteref_1066" name="noteref_1066" href="#note_1066"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1066</span></span></a> In virtue of the adoptive sonship effected by
+grace,<a id="noteref_1067" name="noteref_1067" href="#note_1067"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1067</span></span></a>
+the soul becomes a true <span class="tei tei-q">“temple of the Holy
+Ghost.”</span><a id="noteref_1068" name="noteref_1068" href="#note_1068"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1068</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+3. <span class="tei tei-hi"><span style="font-variant: small-caps">The Friendship of God.</span></span>—Closely connected
+with the beauty which sanctifying grace
+<span class="tei tei-pb" id="page352">[pg 352]</span><a name="Pg352" id="Pg352" class="tei tei-anchor"></a>
+confers, is the supernatural friendship it establishes
+between God and the soul. True beauty
+elicits love and benevolence. By nature man is
+merely a servant of God; in fact, since the fall, he
+is His enemy. Sanctifying grace transforms this
+hostile relation into genuine friendship. By
+grace, says the Council of Trent, <span class="tei tei-q">“man of unjust
+becomes just, and of an enemy a friend.”</span><a id="noteref_1069" name="noteref_1069" href="#note_1069"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1069</span></span></a> And
+again: <span class="tei tei-q">“Having been thus justified and made
+the friends and domestics of God.”</span><a id="noteref_1070" name="noteref_1070" href="#note_1070"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1070</span></span></a> God loves
+the just man as His intimate friend and enables
+and impels him, by means of habitual grace and
+habitual charity, to reciprocate that love with
+all his heart. Here we have the two constituent
+elements of friendship. The Bible frequently
+speaks of friendship existing between God and the
+just. Cfr. Wisd. VII, 14: <span class="tei tei-q">“They [the just] become
+the friends of God.”</span><a id="noteref_1071" name="noteref_1071" href="#note_1071"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1071</span></span></a> John XV, 14 sq.:
+<span class="tei tei-q">“I will not now call you servants, ... but I have
+called you friends.”</span><a id="noteref_1072" name="noteref_1072" href="#note_1072"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1072</span></span></a> This friendship is sometimes
+compared to a mystic marriage. Cfr.
+Matth. IX, 15: <span class="tei tei-q">“And Jesus said to them: Can
+the children of the bridegroom mourn, as long as
+the bridegroom is with them?”</span><a id="noteref_1073" name="noteref_1073" href="#note_1073"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1073</span></span></a> Apoc. XIX, 7:
+<span class="tei tei-pb" id="page353">[pg 353]</span><a name="Pg353" id="Pg353" class="tei tei-anchor"></a>
+<span class="tei tei-q">“The marriage of the Lamb is come, and his wife
+hath prepared herself.”</span><a id="noteref_1074" name="noteref_1074" href="#note_1074"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1074</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) Friendship (φιλία), according to Aristotle,<a id="noteref_1075" name="noteref_1075" href="#note_1075"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1075</span></span></a> is <span class="tei tei-q">“the
+conscious love of benevolence of two persons for each
+other.”</span> Hence, to constitute friendship, there must be
+(1) two or more distinct persons; (2) pure love of benevolence
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">(amor benevolentiae</span></span>,
+not <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">concupiscentiae</span></span>), because
+only unselfish love can truly unite hearts; (3)
+mutual consciousness of affection, because without a
+consciousness of the existing relation on both sides
+there would be merely one-sided benevolence, not friendship.
+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
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">amicitia utilis,
+delectabilis</span></span>).
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+From what we have said it is easy to deduce the essential
+characteristics of true friendship. They are: (1)
+benevolence; (2) love consciously entertained by both
+parties; (3) a mutual exchange of goods or community of
+life; (4) equality of rank or station. The first condition
+is based on the fact that a true friend will not seek his
+own interest, but that of his friend. It is to be noted,
+however, that one's joy at the presence or prosperity of a
+friend must not be inspired by selfishness or sensual desire,
+for in that case there would be no true friendship.<a id="noteref_1076" name="noteref_1076" href="#note_1076"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1076</span></span></a>
+The second condition is based on the necessity of friendship
+<span class="tei tei-pb" id="page354">[pg 354]</span><a name="Pg354" id="Pg354" class="tei tei-anchor"></a>
+being mutual love, for friendship is not a one-sided
+affection, nor does it spend itself in mutual admiration.
+The third condition is necessary for the reason that love,
+if it is to be more than <span class="tei tei-q">“Platonic,”</span> must result in acts
+of benevolence and good will.<a id="noteref_1077" name="noteref_1077" href="#note_1077"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1077</span></span></a> Of the fourth condition
+St. Jerome says: <span class="tei tei-q">“Friendship finds men equal or
+makes them equal.”</span><a id="noteref_1078" name="noteref_1078" href="#note_1078"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1078</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) All these conditions are found in the friendship
+with which Almighty God deigns to honor those who are
+in the state of sanctifying grace.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+(1) That God loves the just man with a love of
+pure benevolence and eagerly seeks his companionship, is
+proved by the mysteries of the Incarnation and the Holy
+Eucharist. Cfr. Prov. VIII, 31: <span class="tei tei-q">“And my delight [is]
+to be with the children of men.”</span><a id="noteref_1079" name="noteref_1079" href="#note_1079"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1079</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+(2) The just man is enabled to return God's love by
+the habit of theological charity, which is inseparably
+bound up with and spontaneously flows from sanctifying
+grace.<a id="noteref_1080" name="noteref_1080" href="#note_1080"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1080</span></span></a>
+God's consciousness of this mutual love is, of
+course, based on certain knowledge, whereas man can
+have merely a probable conjecture. This, however, suffices
+to establish a true friendship, as the example of human
+friends shows.<a id="noteref_1081" name="noteref_1081" href="#note_1081"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1081</span></span></a>
+</p>
+
+<span class="tei tei-pb" id="page355">[pg 355]</span><a name="Pg355" id="Pg355" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+(3) There is also community of life and property between
+God and man when the latter is in the state of sanctifying
+grace; for not only is he indebted to God for his
+very nature and all natural favors which he enjoys, but
+likewise and especially for the supernatural blessings bestowed
+upon him.<a id="noteref_1082" name="noteref_1082" href="#note_1082"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1082</span></span></a>
+On his own part, it is true, he cannot
+give his Benefactor anything in return which that
+Benefactor does not already possess; but the just man is
+ever eager to further God's external glorification, agreeable
+to the first petition of the Our Father: <span class="tei tei-q">“Hallowed
+by Thy name.”</span><a id="noteref_1083" name="noteref_1083" href="#note_1083"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1083</span></span></a>
+God has furthermore given him a kind
+of substitute for operative charity in the love of his neighbor,
+which has precisely the same formal object as the
+love of God. Cfr. 1 John III, 17: <span class="tei tei-q">“He that hath the
+substance of this world, and shall see his brother in need,
+and shall shut up his bowels from him: how doth the
+charity of God abide in him?”</span><a id="noteref_1084" name="noteref_1084" href="#note_1084"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1084</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+(4) There can be no real equality between God and the
+human soul, but God in His infinite goodness, elevating
+the soul to a higher plane and allowing it to participate
+in His own nature,<a id="noteref_1085" name="noteref_1085" href="#note_1085"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1085</span></span></a>
+makes possible an <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">amicitia excellentiae
+s. eminentiae</span></span>, which is sufficient to constitute a
+true relation of friendship. Without this elevation of
+the soul by grace there could be no friendship between
+God and man.<a id="noteref_1086" name="noteref_1086" href="#note_1086"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1086</span></span></a>
+</p>
+
+<span class="tei tei-pb" id="page356">[pg 356]</span><a name="Pg356" id="Pg356" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<a name="Part_II_Chapter_II_Section_2_Article_2_No_4" id="Part_II_Chapter_II_Section_2_Article_2_No_4" class="tei tei-anchor"></a>
+4. <span class="tei tei-hi"><span style="font-variant: small-caps">Adoptive Sonship.</span></span>—The formal effects of
+sanctifying grace culminate in the elevation of
+man to the rank of an adopted child of God (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">filius
+Dei adoptivus</span></span>), with a claim to the paternal inheritance,
+<span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span> the beatific vision in Heaven. This
+truth is so clearly stated in Scripture and Tradition
+that its denial would be heretical. The Tridentine
+Council summarily describes justification
+as <span class="tei tei-q">“the state of grace and of the adoption of the
+sons of God,”</span><a id="noteref_1087" name="noteref_1087" href="#note_1087"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1087</span></span></a> The teaching of Holy Scripture
+can be gathered from such texts as the following.
+Rom. VIII, 15 sqq.: <span class="tei tei-q">“... You have received
+the spirit of adoption of sons, whereby we cry:
+Abba (Father). For the spirit himself giveth
+testimony to our spirit, that we are the sons of
+God. And if sons, heirs also; heirs indeed of God,
+and joint heirs with Christ.”</span><a id="noteref_1088" name="noteref_1088" href="#note_1088"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1088</span></span></a> 1 John III, 1 sq.:
+<span class="tei tei-q">“Behold what manner of charity the Father hath
+bestowed upon us, that we should be called, and
+should be the sons of God.... Dearly beloved,
+we are now the sons of God.”</span><a id="noteref_1089" name="noteref_1089" href="#note_1089"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1089</span></span></a> Gal. IV, 5:
+<span class="tei tei-q">“... that we might receive the adoption of
+sons.”</span><a id="noteref_1090" name="noteref_1090" href="#note_1090"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1090</span></span></a> That the just become the adopted
+<span class="tei tei-pb" id="page357">[pg 357]</span><a name="Pg357" id="Pg357" class="tei tei-anchor"></a>
+sons of God follows likewise as a corollary
+from the doctrine of regeneration so frequently
+taught by Scripture. This regeneration
+is not a procession of the soul from the divine
+essence, but a kind of accidental and analogical
+procreation substantially identical with adoption
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">filiatio adoptiva</span></span>,
+υἱοθεσία). Cfr. John I, 12 sq.:
+<span class="tei tei-q">“... He gave them power to be made the sons
+of God, ... who are born ... of God.”</span><a id="noteref_1091" name="noteref_1091" href="#note_1091"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1091</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) St. Thomas defines adoption as <span class="tei tei-q">“the gratuitous acceptance
+of a child of other parents to be the same as
+one's own child and heir.”</span><a id="noteref_1092" name="noteref_1092" href="#note_1092"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1092</span></span></a> Adoption implies (1) that
+the adopted child be a stranger to the adopting father;
+(2) that it have no legal claim to adoption; (3) that it
+give its consent to being adopted; (4) that it be received
+by the adopting father with parental love and affection.
+All these elements are present, in a far higher and more
+perfect form, in the adoption of a soul by God.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+(1) The rational creature, as such, is not a <span class="tei tei-q">“son”</span> but
+merely a <span class="tei tei-q">“servant of God,”</span><a id="noteref_1093" name="noteref_1093" href="#note_1093"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1093</span></span></a> and, if he be in the state
+of mortal sin, His enemy.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+(2) That adoption is a gratuitous favor on the part of
+the Almighty, follows from the fact that the adopted
+creature is His enemy and that grace is a free supernatural
+gift, to which no creature has a natural claim.
+Adoption furthermore implies the right of inheritance.<a id="noteref_1094" name="noteref_1094" href="#note_1094"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1094</span></span></a>
+<span class="tei tei-pb" id="page358">[pg 358]</span><a name="Pg358" id="Pg358" class="tei tei-anchor"></a>
+The heritage of the children of God is a purely
+spiritual possession which can be enjoyed simultaneously
+by many, and consequently excels every natural heritage.
+Men, as a rule, do not distribute their property during
+life, while, after their death, it is usually divided up
+among several heirs.<a id="noteref_1095" name="noteref_1095" href="#note_1095"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1095</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+(3) Whereas adoption among men owes its existence
+to the desire of offspring on the part of childless parents,
+the adoption of the soul by God springs from pure benevolence
+and unselfish love, and for this reason presupposes
+(in the case of adults) the free consent of
+the adopted. No one can become an adopted son of
+God against his will.<a id="noteref_1096" name="noteref_1096" href="#note_1096"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1096</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+(4) Whereas human adoption supposes substantial
+equality between father and child, and therefore at best
+amounts to no more than a legal acceptance, adoption by
+God elevates the soul to a higher level by allowing it to
+participate in the Divine Nature, and consequently is a
+true (even though merely an accidental and analogical) regeneration
+in God.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) 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 Christ, the true Son of God, and the justified
+sinner adopted by the Heavenly Father.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+α) The difference between the <span class="tei tei-q">“natural Son of God”</span>
+and an <span class="tei tei-q">“adopted son”</span> is exactly like that between God
+and creature. The Logos-Son, engendered by eternal
+generation from the divine substance, is the true natural
+Son of the Father, the Second Person of the Divine
+Trinity, and Himself God.<a id="noteref_1097" name="noteref_1097" href="#note_1097"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1097</span></span></a> The just man, on the
+<span class="tei tei-pb" id="page359">[pg 359]</span><a name="Pg359" id="Pg359" class="tei tei-anchor"></a>
+other hand, is a child of God merely by the possession
+of sanctifying grace,<a id="noteref_1098" name="noteref_1098" href="#note_1098"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1098</span></span></a> 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 God.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Intimately related to this distinction is another:—Christ
+is the Son of the Father alone, the just man is
+an adopted child of the whole Trinity.<a id="noteref_1099" name="noteref_1099" href="#note_1099"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1099</span></span></a> This fact does
+not, however, prevent us from <span class="tei tei-q">“appropriating”</span> adoptive
+sonship to each of the three Divine Persons according
+to His peculiar hypostatic character:—the
+Father as its author, the Son as its pattern, and the Holy
+Ghost as its conveyor.<a id="noteref_1100" name="noteref_1100" href="#note_1100"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1100</span></span></a> Now, if Christ, as the true Son
+of God, is the efficient cause (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">causa
+efficiens</span></span>) of that
+adoptive sonship of which, as God, He is also the pattern-exemplar
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">causa exemplaris</span></span>), it follows that He cannot
+be an adopted son of God. <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Christus
+est incapax adoptionis</span></span>,”</span>
+as Suarez puts it.<a id="noteref_1101" name="noteref_1101" href="#note_1101"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1101</span></span></a> To say that He is both the
+natural and an adopted Son of God would be heretical.<a id="noteref_1102" name="noteref_1102" href="#note_1102"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1102</span></span></a>
+Consequently, sanctifying grace, in Him, did not exercise
+one of the functions it invariably exercises in the souls of
+men, <span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span> it did not make Him an adopted son of God.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+β) It is to be noted, however, that the unique position
+enjoyed by our Lord gives rise, not only to essential
+distinctions but also to an equal number of analogies between
+the Only-begotten Son of God and His adopted
+<span class="tei tei-pb" id="page360">[pg 360]</span><a name="Pg360" id="Pg360" class="tei tei-anchor"></a>
+sons. The first and most fundamental of these analogies
+is the attribution of the common appellation <span class="tei tei-q">“son of
+God”</span> both to Christ and to the just. Though Christ
+is the only true Son of God, the Heavenly Father
+has nevertheless charitably <span class="tei tei-q">“bestowed upon us, that we
+should be called, and should be, the sons of God.”</span><a id="noteref_1103" name="noteref_1103" href="#note_1103"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1103</span></span></a> According
+to John I, 13, Christ <span class="tei tei-q">“gave power to be made the
+sons of God”</span> to them <span class="tei tei-q">“who are born ... of God.”</span>
+Hence divine sonship formally consists in an impression
+of the hypostatic likeness of the Only-begotten Son of
+God, by which the soul in a mysterious manner becomes
+an image of the Trinity, and especially of the Only-begotten
+Son of God, who is the archetype and pattern-exemplar
+of adoptive sonship. This hypostatic propriety
+and exemplariness was the reason why the Second Person
+of the Trinity became man.<a id="noteref_1104" name="noteref_1104" href="#note_1104"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1104</span></span></a> That the soul of the
+justified is transformed into <span class="tei tei-q">“an image of the Son of
+God”</span> is expressly taught by the Greek Fathers. Thus
+St. Cyril of Alexandria says: <span class="tei tei-q">“Christ is truly formed
+in us, inasmuch as the Holy Ghost impresses on us a
+certain divine likeness by means of sanctity and justice....
+But if any one is formed in Christ, he is formed into
+a child of God.”</span><a id="noteref_1105" name="noteref_1105" href="#note_1105"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1105</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+These considerations also explain the points of resemblance
+between the adoptive sonship of God and the Holy
+Eucharist. Being our Father by adoption, God is bound
+to provide us with food worthy of a divine progenitor.
+The food He gives us (the Holy Eucharist) corresponds
+to our dignity as His children, sustains us in this sublime
+relation, and at the same time constitutes the pledge of a
+glorious resurrection and an eternal beatitude.
+</p>
+
+<span class="tei tei-pb" id="page361">[pg 361]</span><a name="Pg361" id="Pg361" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+c) Is the adoptive sonship of the children of God constituted
+entirely by sanctifying grace, or does it require
+for its full development the personal indwelling in the
+soul of the Holy Ghost?<a id="noteref_1106" name="noteref_1106" href="#note_1106"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1106</span></span></a>
+This subtle question formed
+the subject of an interesting controversy between Joseph
+Scheeben and Theodore Granderath, S. J. Father
+Granderath claimed on the authority of the Tridentine
+Council that divine sonship is an inseparable function of
+sanctifying grace, and through that grace alone, without
+the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">inhabitatio
+Spiritus Sancti</span></span>, constitutes the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">unica causa
+formalis</span></span> of justification. Against this theory Dr.
+Scheeben maintained with great acumen and, we think,
+successfully, that sanctifying grace of itself alone, without
+the aid of any other factor, not only completely justifies
+the sinner but raises him to the rank of an adopted
+son of God, though there is nothing to prevent us from
+holding that the indwelling of the Holy Ghost forms the
+climax of the process, and develops and perfects the
+already existing <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">filiatio
+adoptiva</span></span>.<a id="noteref_1107" name="noteref_1107" href="#note_1107"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1107</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Petavius had contended<a id="noteref_1108" name="noteref_1108" href="#note_1108"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1108</span></span></a> that the just men of the Old
+Testament, though in the state of sanctifying grace, were
+not adopted children of God, because the
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">filiatio adoptiva</span></span>
+is an exclusive privilege of those living under the Christian
+Dispensation. This theory became untenable when
+the Tridentine Council defined sanctity and adoptive sonship
+as inseparable formal effects of sanctifying grace.
+There can no longer be any doubt, therefore, that the
+patriarchs, together with sanctifying grace also enjoyed
+<span class="tei tei-pb" id="page362">[pg 362]</span><a name="Pg362" id="Pg362" class="tei tei-anchor"></a>
+the privilege of adoptive sonship, though, as Suarez
+observes,<a id="noteref_1109" name="noteref_1109" href="#note_1109"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1109</span></span></a>
+adoptive sonship under the Old Covenant depended
+both as to origin and value upon the adoptive sonship
+of the New Testament, and therefore was inferior to
+it in both respects.<a id="noteref_1110" name="noteref_1110" href="#note_1110"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1110</span></span></a>
+</p>
+
+<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em">
+<span class="tei tei-hi"><span style="font-size: 90%; font-variant: small-caps">Readings</span></span><span style="font-size: 90%">:—Scheeben, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Lehrbuch der
+Dogmatik</span></span><span style="font-size: 90%">, Vol. II, § 168
+sqq., Freiburg 1878.—J. Kirschkamp, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Gnade und Glorie in ihrem
+inneren Zusammenhang</span></span><span style="font-size: 90%">, Würzburg 1878.—P. Hagg, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Die Reichtümer
+der göttlichen Gnade und die Schwere ihres Verlustes</span></span><span style="font-size: 90%">,
+Ratisbon 1889.—Card. Katschthaler, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De Gratia Sanctificante</span></span><span style="font-size: 90%">,
+3rd ed., Salzburg 1886.—P. Einig, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De Gratia Divina</span></span><span style="font-size: 90%">, Part II,
+Treves 1896.—Heinrich-Gutberlet, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Dogmatische Theologie</span></span><span style="font-size: 90%">, Vol.
+VIII, pp. 575 sqq., Mainz 1897.—Scheeben, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Die Herrlichkeiten der
+göttlichen Gnade</span></span><span style="font-size: 90%">, 8th ed., by A. M. Weiss, O. P., Freiburg 1908 (English
+translation, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">The Glories of Divine Grace</span></span><span style="font-size: 90%">, 3rd ed., New York
+</span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">s. a.</span></span><span style="font-size: 90%">).—Th. Bourges, O. P., </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">L'Ordre
+Surnaturel et le Devoir Chrétien</span></span><span style="font-size: 90%">, Paris 1901.—*B. Terrien,
+</span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">La Grâce et la Gloire ou la
+Filiation Adoptive des Enfants de Dieu Etudiée dans sa Réalité,
+ses Principes, son Perfectionnement et son Couronnement Final</span></span><span style="font-size: 90%">,
+2 vols., Paris 1897.—*P. Villada, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De Effectibus Formalibus
+Gratiae Habitualis</span></span><span style="font-size: 90%">, Valladolid 1899.—L. Hubert, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De Gratia
+Sanctificante</span></span><span style="font-size: 90%">, Paris 1902.
+</span></div>
+
+</div>
+
+<div class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em">
+<a name="toc67" id="toc67"></a>
+<a name="pdf68" id="pdf68"></a>
+<h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">Article 3. The Supernatural Concomitants Of Sanctifying Grace</h4>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Besides producing the effects described in the
+preceding Article, sanctifying grace also confers
+certain supernatural privileges, which, though not
+<span class="tei tei-pb" id="page363">[pg 363]</span><a name="Pg363" id="Pg363" class="tei tei-anchor"></a>
+of the essence of grace, are, in the present economy
+at least, inseparably connected with it and
+may therefore be regarded as its regular concomitants.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The existence of these privileges is established
+by the fact that certain councils (<span class="tei tei-hi"><span style="font-style: italic">e.g.</span></span> those of
+Vienne and Trent), couple <span class="tei tei-q">“grace and gifts”</span> in
+their official definitions.<a id="noteref_1111" name="noteref_1111" href="#note_1111"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1111</span></span></a> The doctrine is clearly
+stated by the Roman Catechism as follows: <span class="tei tei-q">“To
+this [sanctifying grace] is added a most noble accompaniment
+of all virtues, which are divinely
+infused into the soul together with grace.”</span><a id="noteref_1112" name="noteref_1112" href="#note_1112"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1112</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+We will treat of the supernatural concomitants
+of sanctifying grace in four theses.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-weight: 700">Thesis I: The three divine virtues of faith, hope,
+and charity are infused into the soul simultaneously
+with sanctifying grace.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Some theologians (notably Suarez, Ripalda, and De
+Lugo) declare this thesis to be
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">de fide</span></span>, while others
+(Dom. Soto, Melchior Cano, and Vasquez) hold it
+merely as certain. Under the circumstances it will be
+safest to take middle ground by characterizing it
+as <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">fidei
+proxima</span></span>.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Proof. The Council of Trent teaches: <span class="tei tei-q">“Man
+through Jesus Christ, in whom he is ingrafted, receives,
+in the said justification, together with the
+<span class="tei tei-pb" id="page364">[pg 364]</span><a name="Pg364" id="Pg364" class="tei tei-anchor"></a>
+remission of sins, all these [gifts] infused at once—faith,
+hope, and charity.”</span><a id="noteref_1113" name="noteref_1113" href="#note_1113"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1113</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) That theological charity, as a habit, is infused
+together with sanctifying grace can be convincingly
+demonstrated from Holy Scripture.
+Cfr. Rom. V, 5: <span class="tei tei-q">“... the charity of God is
+poured forth in our hearts by the Holy Ghost, who
+is given to us.”</span><a id="noteref_1114" name="noteref_1114" href="#note_1114"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1114</span></span></a> In connection with charity,
+Holy Scripture frequently mentions faith. Cfr. 1
+Cor. XIII, 2: <span class="tei tei-q">“And if I should have ... all
+faith, so that I could remove mountains, and have
+not charity, I am nothing.”</span><a id="noteref_1115" name="noteref_1115" href="#note_1115"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1115</span></span></a> All three of the
+theological virtues are expressly enumerated in 1
+Cor. XIII, 13: <span class="tei tei-q">“And now there remain faith,
+hope, and charity, these three: but the greatest of
+these is charity.”</span><a id="noteref_1116" name="noteref_1116" href="#note_1116"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1116</span></span></a> Unlike certain other texts,
+the one last quoted leaves no doubt that faith,
+<span class="tei tei-pb" id="page365">[pg 365]</span><a name="Pg365" id="Pg365" class="tei tei-anchor"></a>
+hope, and charity are to be conceived as <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">dona
+inhaerentia</span></span>, <span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span> habits or qualities inherent in the
+soul. This interpretation is approved by the Fathers
+and Scholastics.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) St. Thomas proves the necessity of the three theological
+virtues for salvation as follows: <span class="tei tei-q">“In order that
+we be properly moved towards our end [God], that end
+must be both known and desired. Desire of an end includes
+two things: first, hope of attaining it, because no
+prudent man will aspire to that which he cannot attain;
+and secondly, love, because nothing is desired that is not
+loved. And hence there are three theological virtues,—faith,
+by which we know God; hope, by which we trust to obtain Him; and
+charity, by which we love Him.”</span><a id="noteref_1117" name="noteref_1117" href="#note_1117"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1117</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+When are the three theological virtues infused into the
+soul? This is an open question so far as faith and hope
+are concerned. Of charity we know that it is always infused
+with habitual grace. Suarez contends that, when
+the soul is properly disposed, faith and hope are infused
+before justification proper, that is to say, in the process
+leading up to it. St. Thomas and St. Bonaventure,
+on the other hand, hold that faith and hope, like charity,
+are infused at the moment when justification actually
+takes place in the soul. This last-mentioned opinion is
+favored by the Tridentine Council.<a id="noteref_1118" name="noteref_1118" href="#note_1118"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1118</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Mortal sin first destroys sanctifying grace together with
+the habit of charity that is inseparable from it. Faith
+<span class="tei tei-pb" id="page366">[pg 366]</span><a name="Pg366" id="Pg366" class="tei tei-anchor"></a>
+and hope may continue to exist in the soul, and if hope,
+too, departs, faith may remain alone. But the loss of
+faith invariably entails the destruction of hope and
+charity.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-weight: 700">Thesis II: Together with sanctifying grace there
+are also infused the supernatural moral virtues.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This proposition may be characterized as <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">sententia
+communior et probabilior</span></span>. Though denied by some theologians,
+it can claim a high degree of probability.<a id="noteref_1119" name="noteref_1119" href="#note_1119"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1119</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Proof. The infused moral virtues (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">virtutes
+morales infusae</span></span>) differ from the theological virtues
+in that they have for their immediate formal
+object, not God Himself, but the creature in its
+relation to the moral law.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The moral virtues may be reduced to four, <span class="tei tei-hi"><span style="font-style: italic">viz.</span></span>: prudence,
+justice, fortitude, and temperance. These are
+called the <span class="tei tei-q">“cardinal”</span> virtues; first, because they perfect
+the principal faculties of the soul; secondly, because all
+the other virtues may be scientifically deduced from
+them.<a id="noteref_1120" name="noteref_1120" href="#note_1120"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1120</span></span></a> 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 end.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) The existence of supernaturally infused
+<span class="tei tei-pb" id="page367">[pg 367]</span><a name="Pg367" id="Pg367" class="tei tei-anchor"></a>
+moral virtues is intimated in Wis. VIII, 7: <span class="tei tei-q">“And
+if a man love justice: her labors have great virtues;
+for she teacheth temperance, and prudence,
+and justice, and fortitude, which are such things
+as men can have nothing more profitable in life.”</span><a id="noteref_1121" name="noteref_1121" href="#note_1121"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1121</span></span></a>
+The teacher of the three cardinal virtues here
+mentioned is <span class="tei tei-q">“Divine Wisdom,”</span> <span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span> God Himself,
+and we may assume that He inculcates them
+by the same method which He employs in infusing
+the theological virtues of faith, hope, and charity.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Another relevant text is Ezechiel XI, 19 sq.:
+<span class="tei tei-q">“... and I will take away the stony heart out of
+their flesh, and give them a heart of flesh, that
+they may walk in my commandments, and keep
+my judgments.”</span><a id="noteref_1122" name="noteref_1122" href="#note_1122"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1122</span></span></a> Here Yahweh promises to
+give the just men of the New Covenant a <span class="tei tei-q">“heart
+of flesh”</span> as opposed to the <span class="tei tei-q">“stony heart”</span> of the
+Jews. The meaning evidently is that a disposition
+to do good will be a characteristic of the New Testament
+Christians in contradistinction to the hardhearted
+<span class="tei tei-pb" id="page368">[pg 368]</span><a name="Pg368" id="Pg368" class="tei tei-anchor"></a>
+Old Testament Jews. He who has a
+<span class="tei tei-q">“heart of flesh”</span> will walk in God's commandments
+and keep His judgments. Hence <span class="tei tei-q">“heart”</span> signifies
+the sum-total of all those habits which impel
+and enable a man to lead a good life. Since it is
+God Himself who gives the <span class="tei tei-q">“heart of flesh,”</span> <span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span>
+the moral virtues, it follows that they are supernaturally
+infused.<a id="noteref_1123" name="noteref_1123" href="#note_1123"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1123</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) Some of the Fathers ascribe the moral virtues
+directly to divine infusion.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Thus St. Augustine observes that the cardinal virtues
+<span class="tei tei-q">“are given to us through the grace of God.”</span><a id="noteref_1124" name="noteref_1124" href="#note_1124"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1124</span></span></a> And St.
+Gregory the Great says that the Holy Ghost does <span class="tei tei-q">“not
+desert the hearts of those who are perfect in faith, hope,
+and charity, and in those other goods without which no
+man can attain to the heavenly fatherland.”</span><a id="noteref_1125" name="noteref_1125" href="#note_1125"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1125</span></span></a> St.
+Thomas shows the theological reason for this by pointing
+to the parallel that exists between nature and the supernatural.
+<span class="tei tei-q">“Effects,”</span> he says, <span class="tei tei-q">“must always be proportionate
+to their causes and principles. Now all virtues,
+intellectual and moral, which we acquire by our acts, proceed
+from certain natural principles preëxisting in
+us.... In lieu of these natural principles God confers
+on us the theological virtues, by which we are directed to
+a supernatural end.... Hence there must correspond
+to these theological virtues, proportionally, other habits
+caused in us by God, and which bear the same relation to
+<span class="tei tei-pb" id="page369">[pg 369]</span><a name="Pg369" id="Pg369" class="tei tei-anchor"></a>
+the theological virtues that the moral and intellectual virtues
+bear to the natural principles of virtue.”</span><a id="noteref_1126" name="noteref_1126" href="#note_1126"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1126</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-weight: 700">Thesis III: The seven gifts of the Holy Ghost are
+also infused with sanctifying grace.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This proposition may be qualified as
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">probabilis</span></span>.”</span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Proof. The Church's teaching with regard to the seven
+gifts of the Holy Ghost is based on Isaias XI, 2 sq.:
+<span class="tei tei-q">“And the spirit of the Lord shall rest upon him: the spirit
+of wisdom, and of understanding, the spirit of counsel, and
+of fortitude, the spirit of knowledge, and of godliness.
+And he shall be filled with the spirit of the fear of the
+Lord.”</span> Four of these supernatural gifts (wisdom, understanding,
+counsel, and knowledge) perfect the intellect
+in matters pertaining to salvation, while the remaining
+three (fortitude, godliness, and the fear of the Lord)
+direct the will to its supernatural end. Are these seven
+gifts, (or some of them), really distinct from the infused
+moral virtues? Are they habits or habitual dispositions,
+or merely transient impulses or inspirations? What are
+their mutual relations and how can they be divided off
+from one another? These and similar questions are in
+dispute among theologians. The prevailing opinion is
+that the gifts of the Holy Ghost are infused habitual dispositions,
+<span class="tei tei-pb" id="page370">[pg 370]</span><a name="Pg370" id="Pg370" class="tei tei-anchor"></a>
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">realiter</span></span> distinct from the theological and
+moral virtues, 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 salvation.<a id="noteref_1127" name="noteref_1127" href="#note_1127"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1127</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+That the gifts of the Holy Ghost are infused into the
+soul simultaneously with sanctifying grace, can be
+demonstrated as follows: Christ, as the mystical head, is
+the pattern of justification for the members of His spiritual
+body, who are united to Him by sanctifying grace.<a id="noteref_1128" name="noteref_1128" href="#note_1128"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1128</span></span></a>
+Now the Holy Ghost dwelled in Christ with all His gifts
+as permanent habits.<a id="noteref_1129" name="noteref_1129" href="#note_1129"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1129</span></span></a> Consequently, these gifts are imparted
+by infusion to those who receive the grace of justification.
+This is manifestly the belief of the Church,
+for she prays in the <span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">Veni Sancte Spiritus</span></span>”</span>:
+</p>
+
+<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em">
+<div class="tei tei-lg" style="margin-bottom: 0.90em; margin-top: 0.90em">
+<div class="tei tei-l" style="text-align: left"><span class="tei tei-q" style="text-align: left"><span style="font-size: 90%">“</span><span style="font-size: 90%">Shed upon thy faithful fold,</span></span></div>
+<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">By unbounded hope controlled,</span></div>
+<div class="tei tei-l" style="text-align: left"><span class="tei tei-q" style="text-align: left"><span style="font-size: 90%">Thy seven gifts.</span><span style="font-size: 90%">”</span></span><a id="noteref_1130" name="noteref_1130" href="#note_1130"><span class="tei tei-noteref" style="text-align: left"><span style="font-size: 60%; vertical-align: super">1130</span></span></a></div>
+</div>
+</div>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-weight: 700">Thesis IV: The process of justification reaches its
+climax in the personal indwelling of the Holy Ghost
+in the soul of the just.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This thesis embodies what is technically called a
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">propositio
+certa</span></span>.
+</p>
+
+<span class="tei tei-pb" id="page371">[pg 371]</span><a name="Pg371" id="Pg371" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Proof. There are two ways in which God
+may dwell in the soul, either by virtue of
+His created grace (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">inhabitatio
+per dona accidentalia</span></span>,
+ἐνοίκησις κατ᾽ ἐνέργειαν) or by virtue of His
+uncreated substance (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">inhabitatio substantialis sive
+personalis</span></span>, ἐνοίκησις κατ᾽ οὐσίαν). The personal indwelling
+of the Holy Ghost, therefore, may consist
+in a twofold grace: <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia
+creata</span></span> and <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia increata</span></span>,
+of which the former is the groundwork
+and necessary condition of the latter, while the
+latter may be described as the climax and consummation
+of the former.<a id="noteref_1131" name="noteref_1131" href="#note_1131"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1131</span></span></a> The indwelling of the
+Holy Ghost in the souls of the just is taught by
+Holy Scripture and attested by the Fathers.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) Holy Scripture draws a clear-cut distinction
+between the accidental and the substantial indwelling
+of the Holy Ghost.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+α) Our Lord Himself, in addition to the charismata,
+promised His Apostles the Holy Ghost
+in Person. John XIV, 16 sq.: <span class="tei tei-q">“... the Father ...
+shall give you another Paraclete, that he
+<span class="tei tei-pb" id="page372">[pg 372]</span><a name="Pg372" id="Pg372" class="tei tei-anchor"></a>
+may abide with you for ever, ... but you shall
+know him, because he shall abide with you, and
+shall be in you.”</span><a id="noteref_1132" name="noteref_1132" href="#note_1132"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1132</span></span></a> This promise was made to
+all the faithful. Cfr. Rom. V, 5: <span class="tei tei-q">“... the
+charity of God is poured forth in our hearts by
+the Holy Ghost, who is given to us.”</span><a id="noteref_1133" name="noteref_1133" href="#note_1133"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1133</span></span></a> Hence
+the Holy Ghost abides in the just and sets up His
+throne in their souls. Cfr. Rom. VIII, 11:
+<span class="tei tei-q">“And if the spirit of him that raised up Jesus from
+the dead, dwell in you; he that raised up Jesus
+Christ from the dead shall quicken also your mortal
+bodies, because of his Spirit that dwelleth in
+you.”</span><a id="noteref_1134" name="noteref_1134" href="#note_1134"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1134</span></span></a> By His indwelling our souls become
+temples of God. 1 Cor. III, 16 sq.: <span class="tei tei-q">“Know you
+not that you are the temple of God, and that the
+Spirit of God dwelleth in you?... For the temple of God is
+holy, which you are.”</span><a id="noteref_1135" name="noteref_1135" href="#note_1135"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1135</span></span></a> 1 Cor. VI,
+19: <span class="tei tei-q">“Or know you not that your members are
+the temple of the Holy Ghost, who is in you, whom
+you have from God; and you are not your
+own?”</span><a id="noteref_1136" name="noteref_1136" href="#note_1136"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1136</span></span></a>
+</p>
+
+<span class="tei tei-pb" id="page373">[pg 373]</span><a name="Pg373" id="Pg373" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+β) Agreeable to this teaching of Scripture the
+Fathers, especially those of the East, assert the
+substantial indwelling of the Holy Ghost in the
+souls of the just.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+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 Ghost. St. Athanasius
+writes to Serapion:<a id="noteref_1137" name="noteref_1137" href="#note_1137"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1137</span></span></a> <span class="tei tei-q">“If we by receiving the Holy
+Ghost are allowed to participate in the Divine Nature,
+no one but a fool will assert that the Holy Ghost is not
+of divine but of human nature. For all those in whom He
+abides become deified<a id="noteref_1138" name="noteref_1138" href="#note_1138"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1138</span></span></a>
+for no other reason. But if He
+constitutes them gods, there can be no doubt that His
+nature is divine.”</span> St. Basil comments as follows on Ps.
+LXXXI, 6 (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Ego dixi,
+dii estis</span></span>): <span class="tei tei-q">“But the Spirit that
+causes the gods to be gods, must be divine, and from God, ...
+and God.”</span><a id="noteref_1139" name="noteref_1139" href="#note_1139"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1139</span></span></a> St. Cyril of Alexandria<a id="noteref_1140" name="noteref_1140" href="#note_1140"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1140</span></span></a> glowingly
+describes the soul inhabited by the Holy Ghost as inlaid
+with gold, transfused by fire, filled with the sweet odor
+of balsam, and so forth.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The Latin Fathers, with one exception, are less definite
+on this point. St. Augustine says that the Holy
+Ghost <span class="tei tei-q">“is given as a gift of God in such a way that He
+Himself also gives Himself as being God,”</span><a id="noteref_1141" name="noteref_1141" href="#note_1141"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1141</span></span></a> and that
+<span class="tei tei-q">“the grace of God is a gift of God, but the greatest gift
+is the Holy Spirit Himself, who therefore is called a
+grace.”</span><a id="noteref_1142" name="noteref_1142" href="#note_1142"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1142</span></span></a>
+Again: <span class="tei tei-q">“... the Holy Spirit is the gift of
+<span class="tei tei-pb" id="page374">[pg 374]</span><a name="Pg374" id="Pg374" class="tei tei-anchor"></a>
+God, the gift being Himself indeed equal to the giver, and
+therefore the Holy Ghost also is God, not inferior to the
+Father and the Son.”</span><a id="noteref_1143" name="noteref_1143" href="#note_1143"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1143</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) 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 Tradition, they differ in explaining
+the manner in which He dwells in the
+soul.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+α) The great majority hold that the Holy Ghost can not
+dwell in the soul, as the human soul dwells in the body,
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">per modum
+informationis</span></span>, nor yet by a hypostatic union,
+as godhead and manhood dwell together in the Person of
+Christ; and that consequently His indwelling is objectively
+an indwelling of the whole Trinity, which is appropriated
+to the Third Person merely because the Holy Ghost is
+<span class="tei tei-q">“hypostatic holiness”</span> or <span class="tei tei-q">“personal love.”</span> This view
+is based on what is called <span class="tei tei-q">“the fundamental law of the
+Trinity,”</span> <span class="tei tei-hi"><span style="font-style: italic">viz.</span></span>: <span class="tei tei-q">“In God all things are one except
+where there is opposition of relation.”</span><a id="noteref_1144" name="noteref_1144" href="#note_1144"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1144</span></span></a> Sacred Scripture
+speaks of the personal indwelling of the Father
+and the Son as well as of the Holy Ghost. Cfr. John
+XIV, 23: <span class="tei tei-q">“If any one love me, he will keep my word,
+and my Father will love him, and we will come to him
+and will make our abode with him.”</span><a id="noteref_1145" name="noteref_1145" href="#note_1145"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1145</span></span></a> St. Athanasius
+<span class="tei tei-pb" id="page375">[pg 375]</span><a name="Pg375" id="Pg375" class="tei tei-anchor"></a>
+concludes from these words that <span class="tei tei-q">“the
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">energia</span></span> of the
+Trinity is one.... Indeed when the Lord says: I and
+the Father will come, the Spirit also comes, to dwell in us
+in precisely the same manner in which the Son dwells in
+us.”</span><a id="noteref_1146" name="noteref_1146" href="#note_1146"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1146</span></span></a>
+And St. Augustine teaches: <span class="tei tei-q">“Love, therefore,
+which is of God and is God, is properly the Holy Spirit,
+by whom the love of God is shed abroad in our hearts,—that
+love by which the whole Trinity dwells in us.”</span><a id="noteref_1147" name="noteref_1147" href="#note_1147"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1147</span></span></a>
+Accordingly, the personal indwelling of the Holy Ghost
+consists in the state of grace as bearing a special relation to
+the Third Person of the Trinity; the <span class="tei tei-q">“higher nature”</span>
+which sanctifying grace imparts to the soul is not an
+absolute but a relative form (σχέσις), by which the
+soul is mysteriously united with the Three Divine Persons
+and, by appropriation, with the Holy Ghost, thereby
+becoming a throne and temple of God. It is in this sense
+that the indwelling of the Holy Ghost in the soul is called
+the climax of justification.<a id="noteref_1148" name="noteref_1148" href="#note_1148"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1148</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+β) Other eminent theologians (Petavius, Passaglia,
+Schrader, Scheeben, Hurter, <span class="tei tei-hi"><span style="font-style: italic">et al.</span></span>) regard the explanation
+just given as unsatisfactory. They contend that the
+Fathers, especially those of the East, conceived the indwelling
+of the Holy Ghost in the souls of the just, not
+as an indwelling (ἐνοίκησις) of the Trinity, appropriated
+to the Holy Ghost, but as a union (ἕνωσις) of the Holy
+Ghost Himself with the soul.<a id="noteref_1149" name="noteref_1149" href="#note_1149"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1149</span></span></a> This union, they say, is
+<span class="tei tei-pb" id="page376">[pg 376]</span><a name="Pg376" id="Pg376" class="tei tei-anchor"></a>
+neither physical nor hypostatic, but an altogether unique
+and inexplicable relation by which the soul is morally, accidentally,
+and actively united to the person of the Holy
+Ghost.<a id="noteref_1150" name="noteref_1150" href="#note_1150"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1150</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+γ) Unfortunately this exalted and mystic theory cannot
+be squared with the theological principles underlying
+the Catholic teaching on the Trinity, especially that portion
+of it which concerns the appropriations and missions
+of the three Divine Persons.<a id="noteref_1151" name="noteref_1151" href="#note_1151"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1151</span></span></a> It is true that sanctifying
+grace culminates in a communication of the Divine
+Nature, and that this θείωσις is effected by imprinting upon
+the soul an image of the divine processes of generation
+and spiration,—the first by adoptive filiation, the second
+by an indwelling of the Holy Ghost.<a id="noteref_1152" name="noteref_1152" href="#note_1152"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1152</span></span></a> In fact all the
+Trinitarian relations are reflected in the justification of the
+sinner. Thus regeneration corresponds to the generation
+of the Logos by the Father; 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 Father; the indwelling of the
+Holy Ghost and His union with the soul, on the other
+hand, corresponds to the divine process of Spiration, inasmuch
+as it is preëminently 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
+respectively.<a id="noteref_1153" name="noteref_1153" href="#note_1153"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1153</span></span></a> Since, however, this union of the
+<span class="tei tei-pb" id="page377">[pg 377]</span><a name="Pg377" id="Pg377" class="tei tei-anchor"></a>
+soul with the substance of the three Divine Persons in
+general, and the Holy Ghost in particular, is not a substantial
+and physical but only an accidental and moral
+union, the regeneration of the sinner must be conceived
+as generation in a metaphorical sense only, divine sonship
+as adoptive sonship, the deification of man as a
+weak imitation of the divine <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: italic">homoousia</span></span>,
+and the indwelling
+of the Holy Spirit in the soul as a shadowy analogue
+of the Divine Perichoresis.<a id="noteref_1154" name="noteref_1154" href="#note_1154"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1154</span></span></a>
+</p>
+
+<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em">
+<p class="tei tei-p" style="margin-bottom: 0.90em">
+<span class="tei tei-hi"><span style="font-size: 90%; font-variant: small-caps">Readings</span></span><span style="font-size: 90%">:—Deharbe, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Die vollkommene
+Liebe Gottes nach dem hl. Thomas von Aquin</span></span><span style="font-size: 90%">, Ratisbon 1856.—Marchant,
+</span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Die theologischen Tugenden</span></span><span style="font-size: 90%">, Ratisbon 1864.—Mazzella,
+</span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De Virtutibus Infusis</span></span><span style="font-size: 90%">,
+4th ed., Rome 1894.—G. Lahousse, S. J., </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De Virtutibus
+Theologicis</span></span><span style="font-size: 90%">, Louvain 1890.—S. Schiffini, S. J., </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Tractatus de
+Virtutibus Infusis</span></span><span style="font-size: 90%">, Freiburg 1904.—J. Kirschkamp, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Der Geist
+des Katholizismus in der Lehre vom Glauben und von der Liebe</span></span><span style="font-size: 90%">,
+Paderborn 1894.—C. Weiss, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">S. Thomae Aquinatis de Septem
+Donis Spiritus Sancti Doctrina Proposita et Explicata</span></span><span style="font-size: 90%">, Vienna
+1895.
+</span></p>
+
+<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%">
+On the indwelling of the Holy Ghost in the souls of the just
+see A. Scholz, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De Inhabitatione Spiritus Sancti</span></span><span style="font-size: 90%">, Würzburg
+1856.—*Franzelin,
+</span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De Deo Trino</span></span><span style="font-size: 90%">, pp. 625 sqq., Rome 1881.—Oberdörffer,
+</span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De Inhabitatione Spiritus Sancti in Animabus Iustorum</span></span><span style="font-size: 90%">,
+Tournai 1890.—* B. Froget, O. P., </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De l'Inhabitation du S. Esprit
+dans les Âmes Justes d'après la Doctrine de S. Thomas d'Aquin</span></span><span style="font-size: 90%">,
+Paris 1901.—De Bellevue, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">L'Oeuvre du S. Esprit ou la
+Sanctification des Âmes</span></span><span style="font-size: 90%">, Paris 1901.
+</span></p>
+
+<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%">
+On the historic development of the dogma see Schwane,
+</span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Dogmengeschichte</span></span><span style="font-size: 90%">, 2nd ed., Vol. II, § 56-75, Freiburg 1895.
+</span></p>
+</div>
+
+</div>
+
+</div>
+
+<span class="tei tei-pb" id="page378">[pg 378]</span><a name="Pg378" id="Pg378" class="tei tei-anchor"></a>
+
+<hr class="page" /><div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em">
+<a name="toc69" id="toc69"></a>
+<a name="pdf70" id="pdf70"></a>
+<a name="Part_II_Chapter_II_Section_3" id="Part_II_Chapter_II_Section_3" class="tei tei-anchor"></a>
+<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Section 3. The Properties Of Sanctifying Grace</span></h3>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+By a property (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">proprium</span></span>, ἴδιον) we understand
+a quality which, though not part of the essence of
+a thing, necessarily flows from that essence by
+some sort of causation and is consequently found
+in all individuals of the same species.<a id="noteref_1155" name="noteref_1155" href="#note_1155"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1155</span></span></a> A property,
+as such, is opposed to an accident (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">accidens</span></span>,
+συμβεβηκός), which is neither part of, nor necessarily
+attached to, the essence, but may or may not
+be present in the individual. Thus the ability to
+laugh is a property of human nature, whereas the
+color of the skin is an accident.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+How do the properties of grace differ from its
+formal effects, and from its supernatural concomitants?
+The formal effects of grace, as we have
+seen, are the elements constituting its nature, the
+properties are determinations necessarily flowing
+from that nature, while the supernatural concomitants
+are free gifts superadded by God.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+According to the Protestant theory, justification is absolutely
+certain, equal in all men, and incapable of being lost.
+The Catholic Church, on the contrary, teaches that justification
+<span class="tei tei-pb" id="page379">[pg 379]</span><a name="Pg379" id="Pg379" class="tei tei-anchor"></a>
+is (1) uncertain, (2) unequal, and (3) amissible.
+We will explain this teaching in three theses.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-weight: 700">Thesis I: No man knows with certainty of faith
+whether he is justified or not.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This proposition is <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">de fide</span></span>.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Proof. The Tridentine Council rejected the
+<span class="tei tei-q">“fiduciary faith”</span><a id="noteref_1156" name="noteref_1156" href="#note_1156"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1156</span></span></a> of Luther as <span class="tei tei-q">“an empty heretical
+confidence,”</span><a id="noteref_1157" name="noteref_1157" href="#note_1157"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1157</span></span></a> and in three distinct canons denied
+the properties attributed to faith by the early
+Protestant dogmaticians.<a id="noteref_1158" name="noteref_1158" href="#note_1158"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1158</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) Holy Scripture again and again warns us
+that we can never be sure of our salvation. St.
+Paul, though himself <span class="tei tei-q">“a vessel of election,”</span> freely
+admits: <span class="tei tei-q">“I am not conscious to myself of any
+thing, yet I am not hereby justified; but he that
+judgeth me is the Lord,”</span><a id="noteref_1159" name="noteref_1159" href="#note_1159"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1159</span></span></a> and declares: <span class="tei tei-q">“I chastise
+my body and bring it into subjection, lest perhaps,
+when I have preached to others, I myself
+should become a castaway.”</span><a id="noteref_1160" name="noteref_1160" href="#note_1160"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1160</span></span></a> He exhorts the
+faithful to work out their salvation <span class="tei tei-q">“with fear and
+trembling.”</span><a id="noteref_1161" name="noteref_1161" href="#note_1161"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1161</span></span></a>
+</p>
+
+<span class="tei tei-pb" id="page380">[pg 380]</span><a name="Pg380" id="Pg380" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) The Fathers also teach the uncertainty of
+justification in the individual, and attribute it to
+the fact that, while we know that God pardons
+penitent sinners, no man can be entirely certain
+that he has complied with all the conditions necessary
+for justification.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-q">“Our fate,”</span> says St. Chrysostom, <span class="tei tei-q">“is uncertain for
+a number of reasons, one of which is that many of our
+own works are hidden from us.”</span><a id="noteref_1162" name="noteref_1162" href="#note_1162"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1162</span></span></a> St. Jerome, commenting
+on Eccles. IX, 1 sq.,<a id="noteref_1163" name="noteref_1163" href="#note_1163"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1163</span></span></a> observes: <span class="tei tei-q">“In the future they
+will know all, and all things are manifest to them, that
+is to say, the knowledge of this matter will precede them
+when they depart this life, because <em class="tei tei-emph"><span style="font-style: italic">then</span></em> the judgment will
+be pronounced, while <em class="tei tei-emph"><span style="font-style: italic">now</span></em> we are still battling, and it is
+now uncertain whether those who bear adversities, bear
+them for the love of God, like Job, or because they hate
+Him, as do many sinners.”</span><a id="noteref_1164" name="noteref_1164" href="#note_1164"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1164</span></span></a> Pope St. Gregory the Great
+said to a noble matron who asked him whether she could
+be sure of her salvation: <span class="tei tei-q">“You ask me something which
+is both useless and difficult [to answer]; difficult, because
+I am unworthy to receive a revelation; useless, because it
+is better that you be uncertain with regard to your sins, lest in your last
+hour you should be unable to repent.”</span><a id="noteref_1165" name="noteref_1165" href="#note_1165"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1165</span></span></a>
+</p>
+
+<span class="tei tei-pb" id="page381">[pg 381]</span><a name="Pg381" id="Pg381" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+c) We now proceed to the theological explanation
+of the dogma embodied in our thesis.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+α) The purpose of this dogma is not, as Harnack<a id="noteref_1166" name="noteref_1166" href="#note_1166"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1166</span></span></a>
+thinks, <span class="tei tei-q">“partly to assuage and partly to excite the restlessness
+that still remains, by means of the sacraments, indulgences,
+liturgical worship and ecclesiastical encouragement
+of mystical and monkish practices,”</span> but to prevent undue
+security and careless assurance. What the Church condemns,
+in accordance with Sacred Scripture and Tradition,
+is the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">certitudo
+fidei</span></span>, that vain confidence which leads
+men to feel certain that they are in the state of grace
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">inanis fiducia</span></span>),
+not the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">certitudo spei</span></span>,
+<span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span> humble
+trust in God's abundant mercy. <span class="tei tei-q">“As no pious person
+ought to doubt of the mercy of God, of the merit of Christ,
+and of the virtue and efficacy of the sacraments,”</span> says the
+Tridentine Council, <span class="tei tei-q">“even so each one, when he regards
+himself and his own weakness and indisposition, may
+have fear and apprehension touching his own grace; seeing
+that no one can know with a certainty of faith, which
+cannot be subject to error, that he has obtained the grace
+of God.”</span><a id="noteref_1167" name="noteref_1167" href="#note_1167"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1167</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+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 absurd. The Protestant syllogism: <span class="tei tei-q">“I know
+with a certainty of faith that the penitent sinner who
+does his share, is justified through the grace of Christ;
+<span class="tei tei-pb" id="page382">[pg 382]</span><a name="Pg382" id="Pg382" class="tei tei-anchor"></a>
+now, I, who am a penitent sinner, know with a certainty
+of faith that I have done my share; therefore, I know
+with a certainty of faith that I am justified,”</span> may be
+formally correct, but the minor premise embodies a material
+error, because no man knows with a certainty of
+faith that he has done his share, unless it be specially
+revealed to him by God. No matter how sure I may feel
+of my own goodness, I have no certainty of faith, such
+as that which Mary Magdalen had, or that which was
+vouchsafed to the penitent thief on the cross, that I am
+justified. It is one of the approved rules of syllogistic
+reasoning that <span class="tei tei-q">“the conclusion must follow the weaker
+premiss.”</span><a id="noteref_1168" name="noteref_1168" href="#note_1168"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1168</span></span></a> Hence, in the above syllogism the certainty
+cannot be of faith, but human and moral only. We do
+not mean to deny that God may grant to this or that individual
+a certainty of faith with regard to his justification;
+in fact theologians expressly teach that in such a rare and
+exceptional case the privileged person would be obliged to
+believe in his own justification,
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">fide divinâ</span></span>.<a id="noteref_1169" name="noteref_1169" href="#note_1169"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1169</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+β) Can any one, without a special revelation, be <em class="tei tei-emph"><span style="font-style: italic">theologically</span></em>
+certain that he is justified? Theological certainty
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">certitudo
+theologica</span></span>) 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 other. Ambrosius
+Catharinus<a id="noteref_1170" name="noteref_1170" href="#note_1170"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1170</span></span></a> 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 revelation. All other writers deny the
+<span class="tei tei-pb" id="page383">[pg 383]</span><a name="Pg383" id="Pg383" class="tei tei-anchor"></a>
+possibility: (1) because Scripture and Tradition do not
+countenance the proposition; (2) because there are no
+criteria available for such certainty outside of private
+revelation, and (3) because the Tridentine Council censured
+the assertion <span class="tei tei-q">“that they who are truly justified
+must needs, without any doubt whatever, settle within
+themselves that they are justified.”</span><a id="noteref_1171" name="noteref_1171" href="#note_1171"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1171</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+γ) For precisely the same reasons no man can be
+<em class="tei tei-emph"><span style="font-style: italic">metaphysically</span></em> certain of his own justification. Hence
+there remains only <em class="tei tei-emph"><span style="font-style: italic">moral</span></em> certainty. Moral certainty
+admits of varying degrees. The highest degree of moral
+certainty concerning justification can be had in the case of
+baptized infants, though, of course, we can never be
+metaphysically certain even in regard to them, 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 sacrament. In the
+case of adults, 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 God. However, certainty may be so great as
+to exclude all reasonable doubt. St. Paul says: <span class="tei tei-q">“I am
+sure that neither death nor life ... shall be able to separate
+us from the love of God, which is in Christ Jesus our
+Lord.”</span><a id="noteref_1172" name="noteref_1172" href="#note_1172"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1172</span></span></a> And St. Augustine: <span class="tei tei-q">“What do we know?
+We know that we have passed from death to life.
+Whence do we know this? Because we love our brethren.
+Let no one ask another. Let each question his own
+heart; if he there finds fraternal charity, let him be sure
+that he has passed from death to life.”</span><a id="noteref_1173" name="noteref_1173" href="#note_1173"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1173</span></span></a> This teaching
+<span class="tei tei-pb" id="page384">[pg 384]</span><a name="Pg384" id="Pg384" class="tei tei-anchor"></a>
+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 souls. Such criteria are: a taste for things spiritual;
+contempt of earthly pleasures; zeal and perseverance
+in doing good; love of prayer and pious meditation; patience
+in suffering and adversity; a fervent devotion to
+the Blessed Virgin Mary; frequent reception of the sacraments,
+etc.<a id="noteref_1174" name="noteref_1174" href="#note_1174"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1174</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<a name="Part_II_Chapter_II_Section_3_Thesis_II" id="Part_II_Chapter_II_Section_3_Thesis_II" class="tei tei-anchor"></a>
+<span class="tei tei-hi"><span style="font-weight: 700">Thesis II: Sanctifying grace admits of degrees and
+therefore can be increased by good works.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Both propositions contained in this thesis are
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">de fide</span></span>.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Proof. The Protestant contention that the
+grace of justification is shared in an equal measure
+by all the justified, was a logical deduction
+from Luther's false principle that men are justified
+by faith alone through the external justice of
+Christ. If this were true, good works would be
+superfluous, and all Christians would enjoy an
+equal measure of grace. Luther formally asserted
+this in his sermon on the nativity of the
+Blessed Virgin: <span class="tei tei-q">“All we who are Christians are equally great
+and holy with the Mother of God.”</span><a id="noteref_1175" name="noteref_1175" href="#note_1175"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1175</span></span></a>
+<span class="tei tei-pb" id="page385">[pg 385]</span><a name="Pg385" id="Pg385" class="tei tei-anchor"></a>
+The Catholic Church rejects this teaching. She
+holds that justification is an intrinsic process by
+which the justice and holiness of Christ becomes
+our own through sanctifying grace, and that consequently
+sanctifying grace may be present in the
+soul in a greater or less degree, according to the
+liberality of God and the disposition of the individual
+Christian, and those who are in the state of
+grace may augment it by good works. The Council
+of Trent formally defines these truths when
+it says: <span class="tei tei-q">“[We receive] justice within us, each
+one according to his own measure, which the Holy
+Ghost distributes to every one as He wills, and according
+to each one's proper disposition and coöperation.”</span><a id="noteref_1176" name="noteref_1176" href="#note_1176"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1176</span></span></a>
+And: <span class="tei tei-q">“[The justified], faith coöperating
+with good works, increase in that
+justice which they have received through the
+grace of Christ, and are still further justified....”</span><a id="noteref_1177" name="noteref_1177" href="#note_1177"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1177</span></span></a>
+The second and more important of
+these truths is re-iterated and emphasized in the
+canons of Session VI: <span class="tei tei-q">“If anyone saith that the
+justice received is not preserved and also increased
+before God through good works, but that those
+works are merely the fruits and signs of justification
+<span class="tei tei-pb" id="page386">[pg 386]</span><a name="Pg386" id="Pg386" class="tei tei-anchor"></a>
+obtained, but not a cause of the increase
+thereof: let him be anathema.”</span><a id="noteref_1178" name="noteref_1178" href="#note_1178"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1178</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) 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 justification.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Thus we read in Prov. IV, 18: <span class="tei tei-q">“The path of
+the just, as a shining light, goeth forwards and
+increaseth even to perfect day.”</span><a id="noteref_1179" name="noteref_1179" href="#note_1179"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1179</span></span></a> Ecclus.
+XVIII, 22: <span class="tei tei-q">“Let nothing hinder thee from
+praying always, and be not afraid to be justified
+even to death: for the reward of God continueth
+for ever.”</span><a id="noteref_1180" name="noteref_1180" href="#note_1180"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1180</span></span></a> 2 Pet. III, 18: <span class="tei tei-q">“Grow in grace
+and in the knowledge of our Lord and Saviour
+Jesus Christ.”</span><a id="noteref_1181" name="noteref_1181" href="#note_1181"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1181</span></span></a> 2 Cor. IX, 10: <span class="tei tei-q">“[God] will
+increase the growth of the fruits of your justice.”</span><a id="noteref_1182" name="noteref_1182" href="#note_1182"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1182</span></span></a>
+Eph. IV, 7: <span class="tei tei-q">“But to every one of us is
+given grace, according to the measure of the giving
+of Christ.”</span><a id="noteref_1183" name="noteref_1183" href="#note_1183"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1183</span></span></a> Apoc. XXII, 11 sq.: <span class="tei tei-q">“He
+that is just, let him be justified still; and he that
+is holy, let him be sanctified still. Behold, I come
+<span class="tei tei-pb" id="page387">[pg 387]</span><a name="Pg387" id="Pg387" class="tei tei-anchor"></a>
+quickly, and my reward is with me, to render to
+every man according to his works.”</span><a id="noteref_1184" name="noteref_1184" href="#note_1184"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1184</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Such texts could easily be multiplied.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) Tradition found definite utterance as early
+as the fourth century.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+When Jovinian attempted to revive the Stoic theory
+of the absolute equality of all virtues and vices, he met
+with strenuous opposition on the part of St. Jerome,
+who wrote a special treatise <span class="tei tei-hi"><span style="font-style: italic">Contra Iovinianum</span></span>, in which
+he said: <span class="tei tei-q">“Each of us receives grace according to the
+measure of the grace of Christ (Eph. IV, 7); not as if
+the measure of Christ were unequal, but so much of His grace is infused into
+us as we are capable of receiving.”</span><a id="noteref_1185" name="noteref_1185" href="#note_1185"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1185</span></span></a>
+St. Augustine teaches that the just are as
+unequal as the sinners. <span class="tei tei-q">“The saints are clad with justice
+(Job XXIX, 14), some more, some less; and no one on
+this earth lives without sin, some more, some less: but the
+best is he who has least.”</span><a id="noteref_1186" name="noteref_1186" href="#note_1186"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1186</span></span></a> But, we are told, life as
+such is not capable of being increased; how then can
+there be an increase of spiritual life? St. Thomas answers
+this objection as follows: <span class="tei tei-q">“The natural life pertains
+to the substance of man, and therefore can be neither
+augmented nor diminished; but in the life of grace man
+participates <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">accidentaliter</span></span>,
+and consequently he can possess
+it in a larger or smaller degree.”</span><a id="noteref_1187" name="noteref_1187" href="#note_1187"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1187</span></span></a>
+</p>
+
+<span class="tei tei-pb" id="page388">[pg 388]</span><a name="Pg388" id="Pg388" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+c) From what we have said it is easy to understand
+the distinction which theologians make between
+justification as <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia
+prima</span></span> and justification
+as <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia
+secunda</span></span>. The latter is merely another
+term for an increase of grace after justification.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+α) Such an increase may be effected either <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">ex
+opere operantis</span></span>, that is, by good works, or
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">ex opere
+operato</span></span>, through the sacraments, and is called justification
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">iustificatio</span></span>, δικαίωσις) partly because
+Sacred Scripture refers to it by that name<a id="noteref_1188" name="noteref_1188" href="#note_1188"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1188</span></span></a> and
+partly because <span class="tei tei-q">“to become just”</span>
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">iustum fieri</span></span>) and
+<span class="tei tei-q">“to become more just”</span> (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">iustiorem
+fieri</span></span>) both
+imply true sanctification.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In this connection the question may be raised whether
+sanctifying grace is diminished by venial sin. Venial sin
+does not destroy the state of grace and consequently
+cannot augment or diminish grace. To assume that it
+could, would lead to the absurd conclusion that a definite
+number of venial sins might eventually grow into a mortal
+sin, or that repeated venial sins gradually diminish grace
+until finally it disappears. The first-mentioned assumption
+is impossible because venial differs generically from
+mortal sin, and a transition from the one to the other
+would be a μετάβασις εἰς ἄλλο γένος. The second assumption
+would entail the heretical inference that the state of
+<span class="tei tei-pb" id="page389">[pg 389]</span><a name="Pg389" id="Pg389" class="tei tei-anchor"></a>
+grace can be lost without mortal sin.<a id="noteref_1189" name="noteref_1189" href="#note_1189"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1189</span></span></a> No doubt venial
+sin influences the state of grace unfavorably; but this evil
+influence must be conceived as indirect—by committing
+venial sins man weakens his will-power, and temptation
+eventually grows so strong as to make mortal sin inevitable.
+<span class="tei tei-q">“He that contemneth small things, shall fall little
+by little.”</span><a id="noteref_1190" name="noteref_1190" href="#note_1190"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1190</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+β) If we inquire how sanctifying grace increases
+in the soul, we find that the process must
+be conceived as a growing intensity analogous to
+that of light and heat in the physical order.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Gratia prima</span></span>, as
+we have seen in a previous chapter, is
+a supernatural physical quality.<a id="noteref_1191" name="noteref_1191" href="#note_1191"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1191</span></span></a> Hence its increase,
+<span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span>
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia secunda</span></span>,
+must be an increase of physical quality.
+Such an increase is called in Scholastic parlance
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">intensio</span></span>.<a id="noteref_1192" name="noteref_1192" href="#note_1192"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1192</span></span></a>
+In what does this process consist? Certain Thomists<a id="noteref_1193" name="noteref_1193" href="#note_1193"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1193</span></span></a>
+describe it as a <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">maior
+radicatio in subiecto</span></span>, while
+the majority of theologians hold that it is simply an
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">additio gradus ad
+gradum</span></span>. This latter explanation is
+probably the correct one. Sanctifying grace is either
+capable of gradual increase, or it is not. If it is, there is
+no reason why God should deny such an increase under
+certain conditions. If it is not, Luther would have been
+right in contending that a newly baptized infant enjoys
+the same measure of holiness as the Blessed Virgin Mary
+<span class="tei tei-pb" id="page390">[pg 390]</span><a name="Pg390" id="Pg390" class="tei tei-anchor"></a>
+or the human soul of our Divine Lord. It is impossible
+to imagine how grace could produce a quantitatively
+higher holiness by simply striking its roots deeper into
+the soul.<a id="noteref_1194" name="noteref_1194" href="#note_1194"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1194</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+γ) A question of greater practical importance
+is this: Is the increase of sanctifying grace accompanied
+by a corresponding increase of the infused
+virtues, and <span class="tei tei-hi"><span style="font-style: italic">vice versa.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Every increase or decrease of sanctifying grace must
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">eo ipso</span></span>
+entail a corresponding increase or decrease, respectively,
+of theological charity. Charity is either
+identical with grace or it is not.<a id="noteref_1195" name="noteref_1195" href="#note_1195"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1195</span></span></a> If it is, an increase of
+the one implies an increase of the other; if it is not, the
+one cannot increase without an increase of the other, because
+they are inseparable and related to each other as
+nature to faculty, or root to blossom. Moreover, the
+degree of heavenly glory enjoyed by a soul will be commensurate
+with the measure of charity which it possessed
+at death. Now grace and glory bear a proportional
+relation to each other. Consequently, grace is augmented
+as charity increases, and <span class="tei tei-hi"><span style="font-style: italic">vice versa</span></span>. The same
+argument applies to the infused moral virtues.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The case is different, however, with the theological
+virtues of faith and hope. These may continue to exist
+in the soul after charity has departed, and hence are not
+inseparable from sanctifying grace and charity, nor from
+the moral virtues. This consideration led Suarez to infer
+that, as the theological virtues of faith and hope may be
+infused into the soul independently of charity and before
+<span class="tei tei-pb" id="page391">[pg 391]</span><a name="Pg391" id="Pg391" class="tei tei-anchor"></a>
+justification, they must be susceptible of increase in the
+course of justification without regard to the existing state
+of grace and charity.<a id="noteref_1196" name="noteref_1196" href="#note_1196"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1196</span></span></a> This is true of the sinner. In
+the justified, as Suarez himself admits, an increase of
+grace (or charity) probably always entails an increase of
+faith and hope,<a id="noteref_1197" name="noteref_1197" href="#note_1197"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1197</span></span></a>—a proposition which finds strong support
+in the decree of Trent which says: <span class="tei tei-q">“This increase
+of justification Holy Church begs, when she prays:
+<span class="tei tei-q">‘Give unto us, O Lord, increase of faith, hope, and
+charity.’</span> ”</span><a id="noteref_1198" name="noteref_1198" href="#note_1198"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1198</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+δ) A final question forces itself upon the enquiring
+mind, <span class="tei tei-hi"><span style="font-style: italic">viz.</span></span>: Is sanctifying grace capable
+of an indefinite increase, or is there a limit beyond
+which it cannot grow? In trying to find an
+answer to this question we must draw a careful
+distinction between the absolute and the ordinary
+power of God.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+There is no intrinsic contradiction in the assumption
+that grace can be indefinitely augmented. True, it can
+never become actually infinite, as this would involve an
+absurdity.<a id="noteref_1199" name="noteref_1199" href="#note_1199"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1199</span></span></a> But if we regard the power of God as He
+sees fit to exercise it in the present economy
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">potentia
+Dei ordinata</span></span>), we find that it is limited by two sublime
+ideals of holiness to which neither man nor angel can
+attain, <span class="tei tei-hi"><span style="font-style: italic">viz.</span></span>: the overflowing measure of sanctifying grace
+in the human soul of our Lord Jesus Christ<a id="noteref_1200" name="noteref_1200" href="#note_1200"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1200</span></span></a> and the
+<span class="tei tei-q">“fulness of grace”</span> granted to His Mother.<a id="noteref_1201" name="noteref_1201" href="#note_1201"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1201</span></span></a> Though
+<span class="tei tei-pb" id="page392">[pg 392]</span><a name="Pg392" id="Pg392" class="tei tei-anchor"></a>
+these ideals are beyond our reach, we must not be discouraged,
+but try to approach them as nearly as possible.<a id="noteref_1202" name="noteref_1202" href="#note_1202"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1202</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-hi"><span style="font-weight: 700">Thesis III: Sanctifying grace is lost by mortal sin.</span></span>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+This thesis also embodies an article of faith.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Proof. Calvin asserted that neither justification
+nor faith can be lost by those who are predestined
+to salvation, and that the unpredestined
+are never truly justified. Luther held that justifying
+grace is lost solely through the sin of infidelity.
+Against the former the Council of Trent
+declared: <span class="tei tei-q">“If anyone saith that a man once justified
+can sin no more, nor lose grace, and that
+therefore he that falls and sins was never truly
+justified; ... let him be anathema.”</span><a id="noteref_1203" name="noteref_1203" href="#note_1203"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1203</span></span></a> Against
+the latter the same council defined: <span class="tei tei-q">“If anyone
+saith that there is no mortal sin but that of infidelity,
+or that grace once received is not lost by any
+other sin, however grievous and enormous, save
+by that of infidelity, let him be anathema.”</span><a id="noteref_1204" name="noteref_1204" href="#note_1204"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1204</span></span></a> At
+the same time, however, the Holy Synod expressly
+declared that venial sin does not destroy the state
+<span class="tei tei-pb" id="page393">[pg 393]</span><a name="Pg393" id="Pg393" class="tei tei-anchor"></a>
+of grace: <span class="tei tei-q">“For although during this mortal life,
+men, how holy and just soever, at times fall into at
+least light and daily sins, which are also called
+venial, they do not therefore cease to be just.”</span><a id="noteref_1205" name="noteref_1205" href="#note_1205"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1205</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) This teaching is so obviously in accord with
+Sacred Scripture that we confine ourselves to
+quoting three or four passages. Ezechiel says
+that sanctifying grace may be irretrievably lost:
+<span class="tei tei-q">“If the just man turn himself away from his justice,
+and do iniquity according to all the abominations
+which the wicked man useth to work, shall
+he live? All his justices which he hath done shall
+not be remembered; in the prevarication, by which
+he hath prevaricated, and in his sin, which he
+hath committed, in them he shall die.”</span><a id="noteref_1206" name="noteref_1206" href="#note_1206"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1206</span></span></a> Our
+Lord Himself admonishes His Apostles: <span class="tei tei-q">“Watch
+ye and pray, that ye enter not into temptation.”</span><a id="noteref_1207" name="noteref_1207" href="#note_1207"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1207</span></span></a>
+St. Paul not only warns the faithful in general
+terms: <span class="tei tei-q">“He that thinketh himself to stand, let
+him take heed lest he fall;”</span><a id="noteref_1208" name="noteref_1208" href="#note_1208"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1208</span></span></a> but expressly designates
+certain mortal sins as a bar to Heaven:
+<span class="tei tei-q">“Neither fornicators, nor idolaters, nor adulterers,
+<span class="tei tei-pb" id="page394">[pg 394]</span><a name="Pg394" id="Pg394" class="tei tei-anchor"></a>
+nor the effeminate, nor liers with mankind,
+nor thieves, nor covetous, nor drunkards, nor
+railers, nor extortioners, shall possess the kingdom
+of God.”</span><a id="noteref_1209" name="noteref_1209" href="#note_1209"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1209</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) The teaching of Tradition was brought out
+clearly in the fight against Jovinian.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+That wily heretic claimed the authority of St. John for
+the assertion that the grace of Baptism can never be lost.
+The Johannean passage in question reads: <span class="tei tei-q">“Whosoever
+is born of God, committeth no sin: for His seed abideth
+in him, and he cannot sin, because he is born of God.”</span><a id="noteref_1210" name="noteref_1210" href="#note_1210"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1210</span></span></a>
+St. Jerome in his reply paraphrases the passage as follows:
+<span class="tei tei-q">“Therefore I tell you, my little children, whosoever is
+born of God, committeth no sin, 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 sin.”</span><a id="noteref_1211" name="noteref_1211" href="#note_1211"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1211</span></span></a> St.
+Augustine teaches: <span class="tei tei-q">“If a man, being regenerate and
+justified, relapses of his own will into an evil life, assuredly
+he cannot say: <span class="tei tei-q">‘I have not received,’</span> because of
+his own free choice of evil he has lost the grace of God
+that he has received.”</span><a id="noteref_1212" name="noteref_1212" href="#note_1212"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1212</span></span></a> And St. Gregory the Great:
+</p>
+
+<span class="tei tei-pb" id="page395">[pg 395]</span><a name="Pg395" id="Pg395" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-q">“As he who falls away from the faith is an apostate, so
+he who returns to an evil deed is regarded by Almighty
+God as an apostate, even though he may seem to retain
+the faith; for the one without the other can be of no use,
+because faith availeth nought without [good] works,
+nor [good] works without faith.”</span><a id="noteref_1213" name="noteref_1213" href="#note_1213"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1213</span></span></a> The penitential discipline
+of the primitive Church furnishes additional
+proofs for the doctrine under consideration. If grace
+could be lost in no other way than by unbelief, the Sacrament
+of Penance would be useless.<a id="noteref_1214" name="noteref_1214" href="#note_1214"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1214</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+c) 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 concomitants.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Theological love or charity is substantially identical
+with sanctifying grace, or at least inseparable from it,
+and hence both are gained and lost together. This is
+an article of faith. To lose sanctifying grace, therefore,
+is to lose theological love. On the other hand, it is
+equally <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">de fide</span></span>
+that theological faith (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">habitus fidei</span></span>) is not
+destroyed by mortal sin;<a id="noteref_1215" name="noteref_1215" href="#note_1215"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1215</span></span></a> it can be lost only by the sin of
+unbelief.<a id="noteref_1216" name="noteref_1216" href="#note_1216"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1216</span></span></a> The same is true,
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">mutatis mutandis</span></span>, of theological
+<span class="tei tei-pb" id="page396">[pg 396]</span><a name="Pg396" id="Pg396" class="tei tei-anchor"></a>
+hope. True, the Church has not definitely declared
+her mind with regard to hope, but it may be set
+down as her teaching that hope is not lost with grace and
+charity but survives like faith.<a id="noteref_1217" name="noteref_1217" href="#note_1217"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1217</span></span></a> The two contrary opposites
+of hope are desperation and presumption, concerning
+which theologians commonly hold that the
+former destroys hope, while the latter probably does not.
+But even if hope and charity are lost, faith may remain
+in the soul like a solitary root, from which, under more
+favorable conditions, new life is apt to spring. As regards
+the infused moral virtues and the seven gifts of
+the Holy Ghost (and, <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">a
+fortiori</span></span>, His personal indwelling
+in the soul),<a id="noteref_1218" name="noteref_1218" href="#note_1218"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1218</span></span></a>
+it is the unanimous teaching that these
+disappear with sanctifying grace and charity, even
+though faith and hope survive. The reason is that
+these virtues and gifts are merely supernatural adjuncts
+of sanctifying grace and cannot persist without it. <span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">Accessorium
+sequitur principale.</span></span>”</span><a id="noteref_1219" name="noteref_1219" href="#note_1219"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1219</span></span></a>
+</p>
+
+</div>
+
+</div>
+
+<span class="tei tei-pb" id="page397">[pg 397]</span><a name="Pg397" id="Pg397" class="tei tei-anchor"></a>
+
+<hr class="page" /><div class="tei tei-div" style="margin-bottom: 4.00em; margin-top: 4.00em">
+<a name="toc71" id="toc71"></a>
+<a name="pdf72" id="pdf72"></a>
+<a name="Part_II_Chapter_III" id="Part_II_Chapter_III" class="tei tei-anchor"></a>
+<h2 class="tei tei-head" style="text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"><span style="font-size: 144%">Chapter III. The Fruits Of Justification, Or The Merit Of Good Works</span></h2>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The principal fruit of justification, according
+to the Tridentine Council,<a id="noteref_1220" name="noteref_1220" href="#note_1220"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1220</span></span></a> is the meritoriousness
+of all good works performed in the state of sanctifying
+grace.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Merit (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">meritum</span></span>), as we have explained in the
+first part of this treatise,<a id="noteref_1221" name="noteref_1221" href="#note_1221"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1221</span></span></a> is that property of a
+good work which entitles the doer to a reward
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">praemium, merces</span></span>).
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Ethics and theology distinguish two kinds of
+merit: (1) condign merit or merit in the strict
+sense of the term (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">meritum adaequatum sive de
+condigno</span></span>), and (2) congruous merit or quasi-merit
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">meritum inadaequatum sive de congruo</span></span>).
+Condign merit supposes an equality between service
+and return. It is measured by commutative
+justice and confers a strict claim to a reward.
+Congruous merit, owing to its inadequacy and the
+lack of strict proportion between service and
+recompense, confers no such claim except on
+grounds of equity.<a id="noteref_1222" name="noteref_1222" href="#note_1222"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1222</span></span></a>
+</p>
+
+<span class="tei tei-pb" id="page398">[pg 398]</span><a name="Pg398" id="Pg398" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In this treatise we are concerned with merit
+only in the theological sense of the term, <span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span>
+supernatural merit. We shall consider (1) its
+Existence,<a id="noteref_1223" name="noteref_1223" href="#note_1223"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1223</span></span></a> (2) its
+Requisites,<a id="noteref_1224" name="noteref_1224" href="#note_1224"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1224</span></span></a> and (3) its
+Objects.<a id="noteref_1225" name="noteref_1225" href="#note_1225"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1225</span></span></a>
+</p>
+
+<span class="tei tei-pb" id="page399">[pg 399]</span><a name="Pg399" id="Pg399" class="tei tei-anchor"></a>
+
+<hr class="page" /><div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em">
+<a name="toc73" id="toc73"></a>
+<a name="pdf74" id="pdf74"></a>
+<a name="Part_II_Chapter_III_Section_1" id="Part_II_Chapter_III_Section_1" class="tei tei-anchor"></a>
+<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Section 1. The Existence Of Merit</span></h3>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+1. <span class="tei tei-hi"><span style="font-variant: small-caps">Heretical Errors and the Teaching of
+the Church.</span></span>—a) 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
+works.<a id="noteref_1226" name="noteref_1226" href="#note_1226"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1226</span></span></a> Luther, holding that justification consists
+in the covering up of sin and the external imputation
+of the justice of Christ, consistently
+though falsely asserted that <span class="tei tei-q">“the just man sins
+in every good work,”</span><a id="noteref_1227" name="noteref_1227" href="#note_1227"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1227</span></span></a> that <span class="tei tei-q">“a good work, no matter how well performed,
+is a venial sin,”</span><a id="noteref_1228" name="noteref_1228" href="#note_1228"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1228</span></span></a>
+and that <span class="tei tei-q">“every work of the just deserves
+damnation and is mortally sinful, if it be considered as it really is in
+the judgment of God.”</span><a id="noteref_1229" name="noteref_1229" href="#note_1229"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1229</span></span></a> Calvin rejected good works as <span class="tei tei-q">“impurities
+and defilements,”</span><a id="noteref_1230" name="noteref_1230" href="#note_1230"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1230</span></span></a>
+which God covers with the cloak of
+the merits of Jesus Christ and which He sometimes
+rewards with temporal blessings but never
+<span class="tei tei-pb" id="page400">[pg 400]</span><a name="Pg400" id="Pg400" class="tei tei-anchor"></a>
+with eternal life. Modern Protestantism has
+given up or at least attenuated these harsh doctrines.<a id="noteref_1231" name="noteref_1231" href="#note_1231"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1231</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) The Church had defined her teaching on
+this point centuries before the time of the <span class="tei tei-q">“Reformers.”</span>
+Thus the Second Council of Orange
+declared as early as 529: <span class="tei tei-q">“Good works, when
+performed, deserve a reward; but grace, which is
+a free gift, precedes good works and is a necessary
+condition of them.”</span><a id="noteref_1232" name="noteref_1232" href="#note_1232"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1232</span></span></a> The Fourth Lateran
+Council reiterated this doctrine: <span class="tei tei-q">“Not only virgins
+and those who practice continence, but the
+married also, who please God by having the right
+faith and performing good works, deserve to obtain
+eternal happiness.”</span><a id="noteref_1233" name="noteref_1233" href="#note_1233"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1233</span></span></a> The Tridentine Council
+goes into the matter at length in the sixteenth
+Chapter of its Sixth Session, where we read
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">inter alia</span></span>:
+<span class="tei tei-q">“And for this reason life eternal is to
+be proposed to those working well unto the end
+and hoping in God, both as a grace mercifully
+promised to the sons of God through Jesus Christ,
+and as a reward which is according to the promise
+of God Himself to be faithfully rendered to their
+good works and merits.”</span><a id="noteref_1234" name="noteref_1234" href="#note_1234"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1234</span></span></a>
+</p>
+
+<span class="tei tei-pb" id="page401">[pg 401]</span><a name="Pg401" id="Pg401" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The same Council formally condemned the Lutheran
+position as heretical: <span class="tei tei-q">“If anyone saith that in every
+good work the just man sins at least venially, or, which is
+more intolerable still, mortally, and consequently deserves
+eternal punishments; and that for this cause only he is not
+damned that God does not impute those works unto
+salvation; let him be anathema.”</span><a id="noteref_1235" name="noteref_1235" href="#note_1235"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1235</span></span></a> The positive teaching
+of the Church may be gathered from the following
+condemnation: <span class="tei tei-q">“If anyone saith that the just ought not,
+for their good works done in God, to expect and hope for
+eternal recompense from God through His mercy and the
+merit of Jesus Christ, if so be that they persevere to the
+end in well-doing and in keeping the commandments; let
+him be anathema.”</span><a id="noteref_1236" name="noteref_1236" href="#note_1236"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1236</span></span></a> The existence of merit in the true
+and proper sense of the term is specially emphasized as
+follows: <span class="tei tei-q">“If anyone saith that ... the justified, by the
+good works which he performs through the grace of God
+and the merit of Jesus Christ, whose living member he is,
+does not truly merit increase of grace...; let him be
+anathema.”</span><a id="noteref_1237" name="noteref_1237" href="#note_1237"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1237</span></span></a>
+The quietistic errors of Michael de Molinos
+<span class="tei tei-pb" id="page402">[pg 402]</span><a name="Pg402" id="Pg402" class="tei tei-anchor"></a>
+were condemned by Pope Innocent XI, Nov. 20,
+1687.<a id="noteref_1238" name="noteref_1238" href="#note_1238"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1238</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+2. <span class="tei tei-hi"><span style="font-variant: small-caps">The Meritoriousness of Good Works
+Demonstrated from Scripture and Tradition.</span></span>—Both
+Holy Scripture and Tradition employ
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">opus bonum</span></span>
+and <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">meritum</span></span> as reciprocal or
+correlative terms.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) In the Old Testament the good deeds of
+the just are often declared to be meritorious in the
+sight of God. Cfr. Wisd. V, 16: <span class="tei tei-q">“But the just
+shall live for evermore, and their reward is with
+the Lord.”</span><a id="noteref_1239" name="noteref_1239" href="#note_1239"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1239</span></span></a> Ecclus. XVIII, 22: <span class="tei tei-q">“Be not afraid
+to be justified even to death, for the reward of God
+continueth for ever.”</span><a id="noteref_1240" name="noteref_1240" href="#note_1240"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1240</span></span></a> The New Testament
+teaching culminates in the <span class="tei tei-q">“eight beatitudes,”</span>
+each of which is accompanied by a special reward.
+After enumerating them all, with the promises
+attached to each, our Divine Saviour significantly
+adds: <span class="tei tei-q">“Be glad and rejoice, for your reward is
+very great in heaven.”</span><a id="noteref_1241" name="noteref_1241" href="#note_1241"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1241</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+St. Paul, who so strongly insists on the absolute gratuitousness
+of Christian grace, nevertheless acknowledges the
+existence of merits to which a reward is due from
+God. Cfr. Rom. II, 6 sq.: <span class="tei tei-q">“[God] will render to every
+man according to his works, to them indeed who according
+<span class="tei tei-pb" id="page403">[pg 403]</span><a name="Pg403" id="Pg403" class="tei tei-anchor"></a>
+to patience in good work, seek glory and honor and
+incorruption, eternal life.”</span><a id="noteref_1242" name="noteref_1242" href="#note_1242"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1242</span></span></a> 2 Tim. IV, 7 sq.: <span class="tei tei-q">“I have
+fought a good fight, I have finished my course, I have kept
+the faith. As to the rest, there is laid up for me a crown
+of justice, which the Lord the just judge will render to
+me in that day, and not only to me, but to them also
+that love his coming.”</span><a id="noteref_1243" name="noteref_1243" href="#note_1243"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1243</span></span></a> 1 Cor. III, 8: <span class="tei tei-q">“Every man
+shall receive his own reward, according to his own
+labor.”</span><a id="noteref_1244" name="noteref_1244" href="#note_1244"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1244</span></span></a> Col. III, 23 sq.:
+<span class="tei tei-q">“Whatsoever you do, do it
+from the heart, as to the Lord, and not to men, knowing
+that you shall receive of the Lord the reward of inheritance.”</span><a id="noteref_1245" name="noteref_1245" href="#note_1245"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1245</span></span></a>
+The most eloquent exponent of the necessity
+of good works is St. James, who also insists on their meritoriousness:
+<span class="tei tei-q">“Blessed is the man that endureth temptation;
+for when he hath been proved, he shall receive the
+crown of life, which God hath promised to them that
+love him.”</span><a id="noteref_1246" name="noteref_1246" href="#note_1246"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1246</span></span></a> In the Apocalypse Jesus says: <span class="tei tei-q">“Be thou
+faithful until death, and I will give thee the crown of
+life.”</span><a id="noteref_1247" name="noteref_1247" href="#note_1247"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1247</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) The teaching of the Fathers is an effective
+commentary on the Scriptural doctrine just expounded,
+<span class="tei tei-pb" id="page404">[pg 404]</span><a name="Pg404" id="Pg404" class="tei tei-anchor"></a>
+as may be seen from their homilies reproduced
+in the Roman Breviary.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+St. Ignatius of Antioch says: <span class="tei tei-q">“Suffer me to be eaten by the beasts, through
+whom I can attain to God.”</span><a id="noteref_1248" name="noteref_1248" href="#note_1248"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1248</span></span></a> St.
+Irenæus: <span class="tei tei-q">“Precious should be to us the crown which
+we gain in battle, ... and the more we obtain it by
+combat, the more precious it is.”</span><a id="noteref_1249" name="noteref_1249" href="#note_1249"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1249</span></span></a> St. Ambrose: <span class="tei tei-q">“Is
+it not evident that the reward and punishment of
+merits endure after death?”</span><a id="noteref_1250" name="noteref_1250" href="#note_1250"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1250</span></span></a> St. Augustine: <span class="tei tei-q">“Eternal
+life contains the whole reward in the promise of which
+we rejoice; nor can the reward precede desert, nor be
+given to a man before he is worthy of it. What can be
+more unjust than this, and what is more just than God?
+We should not then demand the reward before we deserve
+to get it.”</span><a id="noteref_1251" name="noteref_1251" href="#note_1251"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1251</span></span></a> And again: <span class="tei tei-q">“As death is given, so to
+speak, to reward the merit of sin, so eternal life is given
+to reward the merit of justice, ... and hence it is also
+called reward in many Scriptural passages.”</span><a id="noteref_1252" name="noteref_1252" href="#note_1252"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1252</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+c) Theologically the meritoriousness of good
+works is based on the providence of God. There
+must be some sort of sanction to enforce the divine
+laws,—not only the natural law
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">lex naturae</span></span>),
+<span class="tei tei-pb" id="page405">[pg 405]</span><a name="Pg405" id="Pg405" class="tei tei-anchor"></a>
+but, <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">a fortiori</span></span>,
+the <span class="tei tei-q">“law of grace”</span> (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">lex gratiae</span></span>),
+as the supernatural order is so much more important
+than the natural.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+α) By the good works which he performs in the state of
+sanctifying grace, and with the aid of actual
+graces (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">in
+gratia et ex gratia</span></span>), man acquires a twofold merit,—he
+helps to execute the divine plan of governance in regard
+to his fellow-creatures and assists in furthering the external
+glory of God, which is the ultimate purpose of creation.
+For this he is entitled to a double reward, 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 Creator.<a id="noteref_1253" name="noteref_1253" href="#note_1253"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1253</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+It is objected against this argument that our supernatural
+merits, being finite, are in no proportion to the possession
+and enjoyment of an Infinite Good. This objection
+vanishes in the light of the following considerations:
+(1) Sanctifying grace is a kind of
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">deificatio</span></span>, which
+raises man above himself to a quasi-divine dignity that
+colors all his actions.<a id="noteref_1254" name="noteref_1254" href="#note_1254"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1254</span></span></a> (2) The ability of the justified to
+perform supernaturally good works is based entirely upon
+the infinite merits of Jesus Christ.<a id="noteref_1255" name="noteref_1255" href="#note_1255"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1255</span></span></a> (3) The Infinite
+Good is possessed by the creature, not in an infinite but
+in a merely finite manner. Hence there <em class="tei tei-emph"><span style="font-style: italic">is</span></em> a due proportion
+between good works and merit.<a id="noteref_1256" name="noteref_1256" href="#note_1256"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1256</span></span></a>
+</p>
+
+<span class="tei tei-pb" id="page406">[pg 406]</span><a name="Pg406" id="Pg406" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+One difficulty still remains, <span class="tei tei-hi"><span style="font-style: italic">viz.</span></span>: By what title do infants
+who die in the state of baptismal innocence attain to
+eternal beatitude, which they have been unable to merit?
+We answer: The just man has two distinct claims to
+Heaven, one as a child of God,<a id="noteref_1257" name="noteref_1257" href="#note_1257"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1257</span></span></a> and another as a
+laborer in His vineyard. Baptized infants who have
+not yet arrived at the use of reason, possess only the first
+claim, while adult Christians who lead a good life enjoy
+also the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">titulus
+mercedis</span></span> and consequently are entitled to
+a richer reward. Both claims ultimately rest on the merits
+of Jesus Christ.<a id="noteref_1258" name="noteref_1258" href="#note_1258"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1258</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+β) 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 <span class="tei tei-q">“self-righteousness.”</span>
+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 died, a limited capacity for gaining
+merits? Does it in any way impair the dignity of God
+as the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">causa prima</span></span>
+to assume that He communicates to
+His creatures a limited causality, by which they are enabled
+to act as true <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">causae
+secundae</span></span>, instead of being
+mere <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">causae occasionales</span></span>,
+as the Occasionalists assert?<a id="noteref_1259" name="noteref_1259" href="#note_1259"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1259</span></span></a>
+As regards the other charge, no true Catholic is guilty of
+<span class="tei tei-q">“self-righteousness”</span> because he regards his good works
+<span class="tei tei-pb" id="page407">[pg 407]</span><a name="Pg407" id="Pg407" class="tei tei-anchor"></a>
+as <span class="tei tei-q">“fruits of justification,”</span> owing purely to grace. The
+<span class="tei tei-q">“self-righteousness”</span> of which Luther speaks is incompatible
+with the virtue of humility. The faithful Christian,
+according to St. Paul, may safely rejoice over his
+merits, because the uncertainty of justification and the
+consciousness that his good works are but limited at best,
+are a sufficient protection against self-righteousness and
+presumption.<a id="noteref_1260" name="noteref_1260" href="#note_1260"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1260</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+3. <span class="tei tei-hi"><span style="font-variant: small-caps">Explanation of the Catholic Doctrine.</span></span>—Though
+the Tridentine Council merely defined
+in general terms that all good works performed in
+the state of sanctifying grace are meritorious,<a id="noteref_1261" name="noteref_1261" href="#note_1261"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1261</span></span></a>
+it is theologically certain that the merit due to
+good works is the merit of condignity.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) According to Pallavicini<a id="noteref_1262" name="noteref_1262" href="#note_1262"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1262</span></span></a> the Fathers of Trent
+without exception were convinced that the merit inherent
+in good works is a <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">meritum
+de condigno</span></span>, based upon divine
+justice, and they purposely employed the term
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">vere</span></span>
+to exclude that quasi-merit which in the technical
+terminology of the Schools is called <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">meritum
+de congruo</span></span>.<a id="noteref_1263" name="noteref_1263" href="#note_1263"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1263</span></span></a>
+They refrained from expressly employing the
+term <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">meritum de
+condigno</span></span>, because <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">meritum verum</span></span> is a
+plain and adequate term, and for this additional reason
+that they wished to avoid certain theological controversies
+<span class="tei tei-pb" id="page408">[pg 408]</span><a name="Pg408" id="Pg408" class="tei tei-anchor"></a>
+regarding the nature of the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">meritum
+de condigno</span></span> and its
+requisites.<a id="noteref_1264" name="noteref_1264" href="#note_1264"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1264</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) We need not enter into these controversies to
+understand that condign merit supposes an equality between
+service and reward. The proposition can be proved
+from Sacred Scripture by an indirect argument. The
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">meritum de
+condigno</span></span> is based on a strict claim of justice,
+not on mere equity. Now the Bible leaves no doubt that
+God meant to make himself a debtor to man in strict justice.
+Cfr. Heb. VI, 10: <span class="tei tei-q">“For God is not unjust, that he
+should forget your work.”</span><a id="noteref_1265" name="noteref_1265" href="#note_1265"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1265</span></span></a> 2 Tim. IV, 8: <span class="tei tei-q">“... there
+is laid up for me a crown of justice, which the Lord the
+just judge will render to me in that day: and not only to
+me, but to them also that love his coming.”</span><a id="noteref_1266" name="noteref_1266" href="#note_1266"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1266</span></span></a> James I, 12:
+<span class="tei tei-q">“Blessed is the man that endureth temptation; for when
+he hath been proved, he shall receive the crown of life,
+which God hath promised to them that love him.”</span><a id="noteref_1267" name="noteref_1267" href="#note_1267"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1267</span></span></a> That
+there must be a <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">condignitas</span></span>
+between service and reward
+is clearly apparent from such texts as these:—Wis. III,
+5: <span class="tei tei-q">“... God hath tried them and found them worthy
+of himself.”</span><a id="noteref_1268" name="noteref_1268" href="#note_1268"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1268</span></span></a> 2 Thess. I, 4 sq.: <span class="tei tei-q">“... in all your
+persecutions and tribulations, which you endure, for an example
+[as a token] of the just judgment of God, that you
+may be counted worthy of the kingdom of God, for which
+also you suffer.”</span><a id="noteref_1269" name="noteref_1269" href="#note_1269"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1269</span></span></a> Apoc. III, 4: <span class="tei tei-q">“... they shall walk
+with me in white, because they are worthy.”</span><a id="noteref_1270" name="noteref_1270" href="#note_1270"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1270</span></span></a> Not merely
+as their benefactor but as the just judge, Christ will say
+<span class="tei tei-pb" id="page409">[pg 409]</span><a name="Pg409" id="Pg409" class="tei tei-anchor"></a>
+to the elect on judgment day: <span class="tei tei-q">“Come, ye blessed of my
+Father, possess you the kingdom prepared for you from
+the foundation of the world. For I was hungry, and you
+gave me to eat....”</span><a id="noteref_1271" name="noteref_1271" href="#note_1271"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1271</span></span></a> Justly therefore is sanctifying
+grace, as the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">principium
+dignificativum operum</span></span>, called the
+<span class="tei tei-q">“seed of God,”</span><a id="noteref_1272" name="noteref_1272" href="#note_1272"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1272</span></span></a>
+because it contains a celestial reward
+even as an acorn contains the oak. True, St. Thomas, to
+whom we are indebted for this simile,<a id="noteref_1273" name="noteref_1273" href="#note_1273"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1273</span></span></a> in another part of
+the <span class="tei tei-hi"><span style="font-style: italic">Summa</span></span><a id="noteref_1274" name="noteref_1274" href="#note_1274"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1274</span></span></a> defends the theological axiom: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Deus
+punit circa condignum et remunerat ultra condignum</span></span>,”</span>
+but he does not mean to deny the equality between service
+and reward, but merely to exalt the generosity that
+prompts God to bestow upon creatures what is due to
+them more bountifully than they deserve. Cfr. Luke VI,
+38: <span class="tei tei-q">“Give, and it shall be given to you: good measure
+and pressed down and shaken together and running over
+shall they give into your bosom.”</span><a id="noteref_1275" name="noteref_1275" href="#note_1275"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1275</span></span></a>
+</p>
+
+</div>
+
+<span class="tei tei-pb" id="page410">[pg 410]</span><a name="Pg410" id="Pg410" class="tei tei-anchor"></a>
+
+<hr class="page" /><div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em">
+<a name="toc75" id="toc75"></a>
+<a name="pdf76" id="pdf76"></a>
+<a name="Part_II_Chapter_III_Section_2" id="Part_II_Chapter_III_Section_2" class="tei tei-anchor"></a>
+<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Section 2. The Requisites Of Merit</span></h3>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+As we are dealing with the <span class="tei tei-q">“fruits of justification,”</span> it
+becomes necessary to ascertain the requisites or conditions
+of true merit. There are seven such; four have
+reference to the meritorious work itself, two to the agent
+who performs it, and one to God who gives the reward.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+1. <span class="tei tei-hi"><span style="font-variant: small-caps">Requisites of Merit on the Part of the
+Meritorious Work.</span></span>—A work, to be meritorious,
+must be morally good, free, performed with the
+assistance of actual grace, and inspired by a
+supernatural motive.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) As every evil deed implies demerit and is
+deserving of punishment, so the notion of merit
+supposes a morally good work (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">opus honestum</span></span>).
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Cfr. Eph. VI, 8: <span class="tei tei-q">“Knowing that whatsoever good
+thing any man shall do, the same shall he receive from
+the Lord.”</span><a id="noteref_1276" name="noteref_1276" href="#note_1276"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1276</span></span></a>
+2 Cor. V, 10: <span class="tei tei-q">“We must all be manifested
+before the judgment-seat of Christ, that every one
+may receive the proper things of the body, according as he
+hath done, whether it be good or evil.”</span><a id="noteref_1277" name="noteref_1277" href="#note_1277"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1277</span></span></a> There are no
+morally indifferent works <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">in
+individuo</span></span>, <span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span> practically;
+and if there were, they could be neither meritorious nor
+<span class="tei tei-pb" id="page411">[pg 411]</span><a name="Pg411" id="Pg411" class="tei tei-anchor"></a>
+demeritorious, but would become meritorious in proportion
+as they are made morally good by means of a <span class="tei tei-q">“good
+intention.”</span> It would be absolutely wrong to ascribe
+merit only to the more perfect works of supererogation
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">opera supererogatoria</span></span>),
+such as the vow of perpetual
+chastity, excluding all works of mere obligation, such as
+the faithful observance of the commandments. Being
+morally good, the works of obligation are also meritorious,
+because goodness and meritoriousness are correlative
+terms.<a id="noteref_1278" name="noteref_1278" href="#note_1278"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1278</span></span></a>
+Whether the mere omission of an evil act is
+in itself meritorious, is doubtful.<a id="noteref_1279" name="noteref_1279" href="#note_1279"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1279</span></span></a> But most theologians
+are agreed in holding that the external work, as such,
+adds no merit to the internal act, except in so far as it
+reacts on the will and sustains and intensifies its operation.
+This and similar questions properly belong to
+moral theology.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) The second requisite of merit is moral liberty
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">libertas
+indifferens ad actum</span></span>), that is to say,
+freedom from both external and internal compulsion.
+This has been dogmatically defined against
+Jansenius.<a id="noteref_1280" name="noteref_1280" href="#note_1280"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1280</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+That there can be no merit without liberty is
+clearly inculcated by Sacred Scripture. Cfr. 1
+Cor. IX, 17: <span class="tei tei-q">“For if I do this willingly, I have
+a reward.”</span><a id="noteref_1281" name="noteref_1281" href="#note_1281"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1281</span></span></a> Matth. XIX, 17: <span class="tei tei-q">“If thou wilt
+enter into life, keep the commandments.”</span><a id="noteref_1282" name="noteref_1282" href="#note_1282"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1282</span></span></a>
+<span class="tei tei-pb" id="page412">[pg 412]</span><a name="Pg412" id="Pg412" class="tei tei-anchor"></a>
+<span class="tei tei-q">“Where there is compulsion,”</span> says St. Jerome, <span class="tei tei-q">“there
+is neither a crown nor damnation.”</span><a id="noteref_1283" name="noteref_1283" href="#note_1283"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1283</span></span></a> The
+morality of an act depends entirely on its being an
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">actus humanus</span></span>. Now no act is truly <span class="tei tei-q">“human”</span>
+unless it be freely performed. Consequently,
+freedom of choice is an indispensable condition of
+moral goodness and therefore also of merit.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+What kind of liberty is necessary to enable the
+will to acquire merit? Theologians answer by
+saying that it is <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">libertas
+contradictionis sive exercitii</span></span>.
+If I do a good deed which I am free to do or
+not to do, I perform a morally good and therefore
+meritorious work. As regards the
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">libertas specificationis</span></span>,
+(that freedom by which a person may
+act thus or otherwise, <span class="tei tei-hi"><span style="font-style: italic">e.g.</span></span> give alms to one
+applicant in preference to another, or mortify
+himself in this or that particular manner), there
+can be no doubt that, whatever the choice made,
+the action is always good and meritorious. However,
+theologians have excogitated a hypothetical
+case in which an action may be <em class="tei tei-emph"><span style="font-style: italic">physically</span></em> free
+without being meritorious. 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 worth. This would
+be the case, for instance, if he had to pay a debt
+of ten dollars and were left free to pay it either in
+<span class="tei tei-pb" id="page413">[pg 413]</span><a name="Pg413" id="Pg413" class="tei tei-anchor"></a>
+coin or in currency. 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 meritorious.<a id="noteref_1284" name="noteref_1284" href="#note_1284"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1284</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+c) The third requisite of merit is actual grace.
+Its necessity is evident from the fact that, to be
+meritorious, an act must be supernatural and consequently
+cannot be performed without the aid of
+prevenient and coöperating grace.<a id="noteref_1285" name="noteref_1285" href="#note_1285"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1285</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+d) Merit further requires a supernatural motive,
+for the reason that every good work must be
+supernatural, both as regards object and circumstances
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">ex obiecto et circumstantiis</span></span>), and
+the end for which it is performed
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">ex fine</span></span>). In
+determining the necessary qualities of this motive,
+however, theologians differ widely.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+α) A considerable number, mostly of the Thomist persuasion,
+demand the motive of theological charity, and
+consequently regard the state of charity
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">caritas habitualis
+sive status caritatis et gratiae</span></span>) as essential for the
+meritoriousness of all good works performed in the state
+of grace, even if they are performed from some other,
+truly supernatural though inferior motive, such as
+obedience, the fear of God, etc. This rigorous school
+is constrained to raise the question whether every single
+good work, to be supernaturally meritorious, must
+proceed from an act of divine charity
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">toties quoties</span></span>), or
+<span class="tei tei-pb" id="page414">[pg 414]</span><a name="Pg414" id="Pg414" class="tei tei-anchor"></a>
+whether the virtual influence of one act is sufficient to endow
+a series of subsequent acts with meritoriousness.
+Only a few Thomist theologians<a id="noteref_1286" name="noteref_1286" href="#note_1286"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1286</span></span></a> defend the first-mentioned
+theory. The majority<a id="noteref_1287" name="noteref_1287" href="#note_1287"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1287</span></span></a>
+hold that the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">influxus
+virtualis caritatis</span></span> is sufficient. This view is vigorously
+defended by Cardinal Bellarmine, who says: <span class="tei tei-q">“It is not
+enough to make a general good intention at the beginning
+of a year, or month, or day, by which all future actions
+are referred to God; but it is necessary to refer each
+particular act to God before it is performed.”</span><a id="noteref_1288" name="noteref_1288" href="#note_1288"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1288</span></span></a> The
+advocates of this theory base their opinion on certain
+Scriptural and Patristic texts, and especially on St.
+Thomas, whose teaching they misunderstand.<a id="noteref_1289" name="noteref_1289" href="#note_1289"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1289</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The dogmatic question whether good works can be
+meritorious without being inspired by supernatural charity,
+has nothing to do with the moral problem whether
+there is an obligation to make an act of charity from time
+to time, except in so far as habitual charity,—<span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span> the
+state of charity, which is always required for merit, nay
+even for the preservation of sanctifying grace,—cannot
+be permanently sustained unless renewed from time to
+time and effectuated by a fresh act of that virtue.<a id="noteref_1290" name="noteref_1290" href="#note_1290"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1290</span></span></a> St.
+<span class="tei tei-pb" id="page415">[pg 415]</span><a name="Pg415" id="Pg415" class="tei tei-anchor"></a>
+Alphonsus teaches that every man is obliged to make an
+act of charity at least once a month, but he is contradicted
+by other eminent moralists. In practice it is well
+to insist on frequent acts of charity because such acts not
+only confirm and preserve the state of grace, but render
+our good works incomparably more meritorious in the
+sight of God. Hence, too, the importance of making a
+<span class="tei tei-q">“good intention”</span> every morning before beginning the
+day's work.<a id="noteref_1291" name="noteref_1291" href="#note_1291"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1291</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+β) There is a second group of very eminent theologians,
+including Suarez,<a id="noteref_1292" name="noteref_1292" href="#note_1292"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1292</span></span></a>
+Vasquez,<a id="noteref_1293" name="noteref_1293" href="#note_1293"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1293</span></span></a> De Lugo, and Ballerini,
+who hold that, to be meritorious, the good works of
+a just man, who has habitual charity, need only conform
+to the divine law, no special motive being required.
+These writers base their teaching on the Tridentine
+decree which says: <span class="tei tei-q">“For this is that crown
+of justice which the Apostle declared was, after his
+fight and course, laid up for him, to be rendered to
+him by the Just Judge, and not only to him, but also to
+all that love His coming. For, whereas Jesus Christ
+Himself continually infuses His virtue into the said
+justified,—as the head into the members and the vine
+into the branches,—and this virtue always precedes, and
+accompanies, and follows their good works, which without
+it could not in any wise be pleasing and meritorious
+before God (can. 2), we must believe that nothing further
+is wanting to the justified to prevent their being accounted
+to have, by those very works which have been done in
+God, fully satisfied the divine law according to the
+state of this life, and to have truly merited eternal life,
+<span class="tei tei-pb" id="page416">[pg 416]</span><a name="Pg416" id="Pg416" class="tei tei-anchor"></a>
+to be obtained also in its [due] time, if so be, however,
+that they depart in grace.”</span><a id="noteref_1294" name="noteref_1294" href="#note_1294"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1294</span></span></a> This teaching is in harmony
+with Scripture. The Bible nowhere requires an act of
+charity to make good works meritorious for Heaven. In
+the <span class="tei tei-q">“eight beatitudes”</span><a id="noteref_1295" name="noteref_1295" href="#note_1295"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1295</span></span></a> our Lord Himself promises
+eternal glory for works which are not all works of charity,
+nor even dictated by charity, either formal or virtual.
+When He was asked: <span class="tei tei-q">“Master, what good shall I do
+that I may have life everlasting?”</span><a id="noteref_1296" name="noteref_1296" href="#note_1296"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1296</span></span></a> he did not answer
+with Bellarmine: <span class="tei tei-q">“Steep all thy works in the motive of
+charity,”</span> but declared: <span class="tei tei-q">“If thou wilt enter into life, keep
+the commandments.”</span><a id="noteref_1297" name="noteref_1297" href="#note_1297"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1297</span></span></a> And when requested to specify,
+He simply cited the ordinary precepts of the Decalogue.<a id="noteref_1298" name="noteref_1298" href="#note_1298"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1298</span></span></a>
+We also know that at the Last Judgment He
+will receive the elect into the <span class="tei tei-q">“kingdom of His Father”</span>
+solely in consideration of the works of mercy they have
+done.<a id="noteref_1299" name="noteref_1299" href="#note_1299"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1299</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Theological reasoning lends its support to this view. If
+good works performed without the motive of charity
+were not supernaturally meritorious, this would be attributable
+to one of three causes. Either the just would
+<span class="tei tei-pb" id="page417">[pg 417]</span><a name="Pg417" id="Pg417" class="tei tei-anchor"></a>
+sin by doing good; or good works performed without
+charity would not be deserving of eternal beatitude; or,
+finally, there would be no strict equality between service
+and reward. All three of these suppositions are untenable.
+The first would lead to Bajanism or Jansenism.<a id="noteref_1300" name="noteref_1300" href="#note_1300"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1300</span></span></a>
+The second and third overlook the fact that the
+requisite proportion (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">condignitas</span></span>)
+between service and
+reward is furnished by sanctifying grace or habitual charity,
+which, as <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">deificatio</span></span>,
+adoptive sonship, and union with
+the Holy Ghost, actually supplies that for which the
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">motivum caritatis</span></span> is demanded.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+We might ask the advocates of the more rigorous opinion,
+whence the act of charity which they demand for
+every meritorious work, derives its peculiar proportionality
+or <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">condignitas</span></span>
+with the beatific vision. Surely not
+from itself, because as an act it is merely <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">primus inter
+pares</span></span>, without in any essential respect excelling other
+motives. 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 grace.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+For these reasons present-day theology regards the
+second theory as sufficiently well established and the faithful
+are largely guided by it in practice.<a id="noteref_1301" name="noteref_1301" href="#note_1301"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1301</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<a name="Part_II_Chapter_III_Section_2_No_2" id="Part_II_Chapter_III_Section_2_No_2" class="tei tei-anchor"></a>
+2. <span class="tei tei-hi"><span style="font-variant: small-caps">Requisites of Merit on the Part of the
+Agent who Merits.</span></span>—The agent who merits
+must be a wayfarer and in the state of sanctifying
+grace.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) The wayfaring state (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">status viae</span></span>) is merely
+another name for life on earth. Death as the
+<span class="tei tei-pb" id="page418">[pg 418]</span><a name="Pg418" id="Pg418" class="tei tei-anchor"></a>
+natural, though not essentially necessary limit
+of life, closes the time of meriting. Nothing is
+more clearly taught in Holy Scripture than that
+we must sow in this world if we desire to reap in
+the next.<a id="noteref_1302" name="noteref_1302" href="#note_1302"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1302</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) The second requisite is the state of sanctifying
+grace. Only the just can be <span class="tei tei-q">“sons of God”</span>
+and <span class="tei tei-q">“heirs of heaven.”</span><a id="noteref_1303" name="noteref_1303" href="#note_1303"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1303</span></span></a> Cfr. John XV, 4:
+<span class="tei tei-q">“As the branch cannot bear fruit of itself, unless
+it abide in the vine, so neither can you, unless you
+abide in me.”</span><a id="noteref_1304" name="noteref_1304" href="#note_1304"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1304</span></span></a> Rom. VIII, 17: <span class="tei tei-q">“And if sons,
+heirs also; heirs indeed of God, and joint heirs
+with Christ.”</span><a id="noteref_1305" name="noteref_1305" href="#note_1305"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1305</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Does the degree of sanctifying grace existing in the
+soul exert a decisive influence on the amount of merit
+due to the good works performed? 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 grace. Vasquez holds that, other
+things being equal, one who is holier gains no greater
+merit by performing a given work than one who is less
+<span class="tei tei-pb" id="page419">[pg 419]</span><a name="Pg419" id="Pg419" class="tei tei-anchor"></a>
+holy.<a id="noteref_1306" name="noteref_1306" href="#note_1306"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1306</span></span></a> All other theologians<a id="noteref_1307" name="noteref_1307" href="#note_1307"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1307</span></span></a> hold with St. Thomas<a id="noteref_1308" name="noteref_1308" href="#note_1308"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1308</span></span></a>
+that the meritoriousness of a good deed is larger in proportion
+to the godlike dignity of the agent, which in turn
+is measured by the degree of sanctifying grace in the soul.
+This explains why God, in consideration of the greater
+holiness of some saints who are especially dear to Him,
+often deigns through their intercession to grant favors
+which He refuses to others.<a id="noteref_1309" name="noteref_1309" href="#note_1309"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1309</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+3. <span class="tei tei-hi"><span style="font-variant: small-caps">The Requisites of Merit on the Part of
+God.</span></span>—Merit requires but one thing on the part
+of God, <span class="tei tei-hi"><span style="font-style: italic">viz.</span></span>: that He
+accept the good work <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">in actu
+secundo</span></span> as deserving of reward. Since, however,
+theologians are not agreed on this point, we are
+dealing merely with a more or less well-founded
+opinion.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Though the good works of the just derive a special
+intrinsic value from the godlike dignity of adoptive sonship,
+and, consequently, <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">in
+actu primo</span></span>, are truly meritorious
+prior to and apart from their acceptance by God,
+yet human service and divine remuneration are
+separated by such a wide gulf that, in order to make a
+good deed meritorious <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">in
+actu secundo</span></span>, the divine acceptance
+and promise of reward must be expressly superadded.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In regard to the relation between service and reward
+Catholic theologians are divided into three schools.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+The Scotists<a id="noteref_1310" name="noteref_1310" href="#note_1310"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1310</span></span></a> hold that the
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">condignitas</span></span> of a good work
+<span class="tei tei-pb" id="page420">[pg 420]</span><a name="Pg420" id="Pg420" class="tei tei-anchor"></a>
+rests entirely on God's gratuitous promise and free acceptance,
+without which even the most heroic act would
+be utterly devoid of merit, whereas with it even naturally
+good works may become meritorious. This rather
+shallow theory almost completely loses sight of the godlike
+dignity peculiar to the just in their capacity of
+<span class="tei tei-q">“adopted children of God”</span> and <span class="tei tei-q">“temples of the Holy
+Ghost,”</span> and is unable to account for such important Biblical
+terms as <span class="tei tei-q">“crown of justice,”</span> <span class="tei tei-q">“prize of victory,”</span>
+<span class="tei tei-q">“just judge,”</span> etc.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Suarez and his school contend that there is such a
+perfectly balanced equality between merit and reward
+that God is obliged in strict justice
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">ex obligatione iustitiae</span></span>),
+prior to and apart from any formal act of acceptance
+or promise on His part, to reward good works by the
+beatific vision. 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 creatures,<a id="noteref_1311" name="noteref_1311" href="#note_1311"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1311</span></span></a>
+and moreover St. Paul expressly teaches that <span class="tei tei-q">“The sufferings
+of this time are not worthy to be compared with
+the glory to come.”</span><a id="noteref_1312" name="noteref_1312" href="#note_1312"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1312</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Hence we prefer to hold with Lessius,<a id="noteref_1313" name="noteref_1313" href="#note_1313"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1313</span></span></a> Vasquez,<a id="noteref_1314" name="noteref_1314" href="#note_1314"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1314</span></span></a> and
+De Lugo<a id="noteref_1315" name="noteref_1315" href="#note_1315"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1315</span></span></a> that the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">condignitas</span></span>
+or equality existing between
+merit and reward, owes its origin both to the intrinsic
+value of the good work itself and to the free acceptance
+and gratuitous promise of God. This solution
+duly respects the intrinsic value of merit
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">in actu primo</span></span>,
+without derogating from the sublime dignity of God, who
+rewards good works not because He is obliged to do so
+<span class="tei tei-pb" id="page421">[pg 421]</span><a name="Pg421" id="Pg421" class="tei tei-anchor"></a>
+by the merits of a mere creature, but solely because He
+is bound by His own truthfulness and fidelity. Thus
+God's justice towards His creatures is placed upon a free
+basis, and there is no violation of justice
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">iniuria</span></span>) on His
+part. <span class="tei tei-q">“From the fact that our actions have no merit
+except on the supposition that God so ordained,”</span> says
+St. Thomas, <span class="tei tei-q">“it does not follow that God is simply our
+debtor; He is His own debtor, <span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span> He owes it to Himself
+to see that His commands are obeyed.”</span><a id="noteref_1316" name="noteref_1316" href="#note_1316"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1316</span></span></a> This
+teaching can be proved from Sacred Scripture. Cfr.
+James I, 12: <span class="tei tei-q">“He shall receive the crown of life, which
+God hath promised to them that love him.”</span><a id="noteref_1317" name="noteref_1317" href="#note_1317"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1317</span></span></a> It is reechoed
+by St. Augustine: <span class="tei tei-q">“God is made our debtor, not
+by receiving anything from us, but because it pleased Him
+to promise us something. For it is in a different sense
+that we say to a man: You are indebted to me because
+I have given you something, and: You owe this to
+me because you have promised it. To God we never say:
+Give back to me because I have given to Thee. What
+have we given to God, since it is from Him that we have
+received whatever we are and whatever good we possess?
+We have therefore given Him nothing.... In this manner,
+therefore, may we demand of God, by saying: Give
+me what Thou hast promised, because we have done what
+Thou didst command, and it is Thyself that hast done it
+because Thou hast aided our labors.”</span><a id="noteref_1318" name="noteref_1318" href="#note_1318"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1318</span></span></a> The Tridentine
+<span class="tei tei-pb" id="page422">[pg 422]</span><a name="Pg422" id="Pg422" class="tei tei-anchor"></a>
+Council seems to endorse this view when it says:
+<span class="tei tei-q">“Life eternal is to be proposed to those ... hoping in
+God ... as a reward which is, according to the promise
+of God Himself, to be faithfully rendered to their good
+works and merits.”</span><a id="noteref_1319" name="noteref_1319" href="#note_1319"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1319</span></span></a>
+</p>
+
+</div>
+
+<span class="tei tei-pb" id="page423">[pg 423]</span><a name="Pg423" id="Pg423" class="tei tei-anchor"></a>
+
+<hr class="page" /><div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em">
+<a name="toc77" id="toc77"></a>
+<a name="pdf78" id="pdf78"></a>
+<a name="Part_II_Chapter_III_Section_3" id="Part_II_Chapter_III_Section_3" class="tei tei-anchor"></a>
+<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Section 3. The Objects Of Merit</span></h3>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+After defining the existence of merit the Tridentine
+Council enumerates its objects as follows:
+<span class="tei tei-q">“If anyone saith that the justified, by the
+good works which he performs, ... does not
+truly merit increase of grace, eternal life, and the
+attainment of that eternal life,—if it be so, however,
+that he depart in grace,—and also an increase
+of glory: let him be anathema.”</span><a id="noteref_1320" name="noteref_1320" href="#note_1320"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1320</span></span></a> Hence
+merit calls for a threefold reward: (1) an increase
+of sanctifying grace; (2) heavenly glory;
+and (3) an increase of that glory. The expression
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">vere mereri</span></span>”</span>
+shows that all three of these
+objects can be merited in the true and strict sense
+of the term (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">de
+condigno</span></span>). This is, however, no
+more than a theologically certain conclusion.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+1. <span class="tei tei-hi"><span style="font-variant: small-caps">Increase of Sanctifying Grace.</span></span>—The
+first grace of justification (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia prima</span></span>) can
+never be merited;<a id="noteref_1321" name="noteref_1321" href="#note_1321"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1321</span></span></a> hence the meaning of the
+above-quoted conciliar definition is that it can be
+increased by good works. This increase is technically
+<span class="tei tei-pb" id="page424">[pg 424]</span><a name="Pg424" id="Pg424" class="tei tei-anchor"></a>
+called <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia secunda</span></span>. All Scriptural
+texts which assert that sanctifying grace is unequal
+in different individuals, also prove that it
+can be increased or augmented by the performance
+of meritorious works.<a id="noteref_1322" name="noteref_1322" href="#note_1322"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1322</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) No adult person can merit the first grace of assistance
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia prima
+actualis</span></span>), nor any one of the series
+of actual graces which follow it, and by which justification
+ultimately comes to pass. They are all purely gratuitous.
+Similarly, too, the first grace of justification (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia
+prima habitualis</span></span>) cannot be strictly merited by the sinner
+preparing for justification. This is the express teaching
+of Trent: <span class="tei tei-q">“But we are therefore said to be justified
+freely, because that none of those things which precede
+justification—whether faith or works—merit the grace
+itself of justification; for, if it be a grace, it is not now
+by works; otherwise, as the same Apostle says, grace
+is no more grace.”</span><a id="noteref_1323" name="noteref_1323" href="#note_1323"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1323</span></span></a> To deny this would not only
+imperil the dogma of the gratuity of grace (because if
+the first grace given before active justification could be
+strictly merited, this would necessarily involve
+the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia
+prima actualis</span></span>), but it would also start a vicious circle
+(because the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia
+prima habitualis</span></span> is an indispensable
+condition of merit). This explains why St. Paul and St.
+Augustine again and again insist on the gratuity both of
+the first grace of assistance and the grace of justification
+proper.<a id="noteref_1324" name="noteref_1324" href="#note_1324"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1324</span></span></a>
+<span class="tei tei-q">“This grace of Christ,”</span> says St. Augustine,
+<span class="tei tei-q">“without which neither infants nor adults can be saved,
+<span class="tei tei-pb" id="page425">[pg 425]</span><a name="Pg425" id="Pg425" class="tei tei-anchor"></a>
+is not bestowed for any merits, but is given freely, on
+account of which it is also called grace. <span class="tei tei-q">‘Being justified,’</span> says the Apostle,
+<span class="tei tei-q">‘freely through His blood.’</span> ”</span><a id="noteref_1325" name="noteref_1325" href="#note_1325"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1325</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+In the light of this teaching it is easy to decide the
+question, raised by Vasquez, whether perfect contrition
+justifies the sinner merely <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">per
+modum dispositionis</span></span> or <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">per
+modum causae formalis</span></span>. Both contrition and charity, be
+they perfect or imperfect, are essentially acts that dispose
+the soul for justification.<a id="noteref_1326" name="noteref_1326" href="#note_1326"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1326</span></span></a> Hence, no matter how perfect,
+neither is capable of effecting justification itself by way of
+merit (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">merendo</span></span>),
+nay, of entering even partially, as
+Vasquez would have it, into the formal cause of justification,
+because, according to the Tridentine Council, sanctifying
+grace and not perfect contrition is the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">unica causa
+formalis</span></span> of justification.<a id="noteref_1327" name="noteref_1327" href="#note_1327"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1327</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) In connection with the dogma just explained theologians
+discuss the question whether a just man may
+strictly (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">de
+condigno</span></span>) merit the actual graces which
+God bestows on him. We must carefully distinguish
+between merely sufficient and efficacious graces. Theologians
+commonly hold<a id="noteref_1328" name="noteref_1328" href="#note_1328"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1328</span></span></a> that merely sufficient graces
+may be merited <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">de
+condigno</span></span>, not so efficacious graces,
+because the right to efficacious graces would necessarily
+include a strict right to final perseverance
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">donum perseverantiae</span></span>),
+<span class="tei tei-pb" id="page426">[pg 426]</span><a name="Pg426" id="Pg426" class="tei tei-anchor"></a>
+which lies outside the sphere of condign
+merit. Assuming that the justified could by good works
+strictly merit the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">prima
+gratia efficax</span></span> (an impossible hypothesis,
+because merit presupposes efficacious grace),
+this would involve a similar claim to a second, third,
+fourth grace—and ultimately to the final grace of perseverance,
+which, in matter of fact, no man can merit. Not
+even heroic acts of virtue give a strict right to infallibly
+efficacious graces, or to final perseverance. Even the
+greatest saint is obliged to watch, pray, and tremble, lest
+he lapse from righteousness.<a id="noteref_1329" name="noteref_1329" href="#note_1329"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1329</span></span></a> For this reason the Tridentine
+Council mentions neither final perseverance nor
+efficacious graces among the objects of merit.<a id="noteref_1330" name="noteref_1330" href="#note_1330"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1330</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+2. <span class="tei tei-hi"><span style="font-variant: small-caps">Eternal Life or Heavenly Glory.</span></span>—The
+second object of merit is eternal life. The
+dogmatic proof for this assertion has been given
+above.<a id="noteref_1331" name="noteref_1331" href="#note_1331"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1331</span></span></a>
+Eternal life is described by the Tridentine
+Council<a id="noteref_1332" name="noteref_1332" href="#note_1332"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1332</span></span></a> both as a grace and as a reward.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) In the canon quoted in the introduction of this Section
+the same Council<a id="noteref_1333" name="noteref_1333" href="#note_1333"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1333</span></span></a>
+enumerates four apparently separate
+and distinct objects of merit, <span class="tei tei-hi"><span style="font-style: italic">viz.</span></span>: increase of
+grace, eternal life, the attainment of eternal life, and increase
+of glory. Why the distinction between <span class="tei tei-q">“eternal
+life”</span> and the <span class="tei tei-q">“attainment of eternal life”</span>? Does this
+imply a twofold reward, and consequently a twofold
+object of merit? Theologians deny that such was the
+intention of the Council, because the right to a reward
+evidently coincides with the right to the payment of the
+<span class="tei tei-pb" id="page427">[pg 427]</span><a name="Pg427" id="Pg427" class="tei tei-anchor"></a>
+same. An unattainable eternal life would be a
+chimera.<a id="noteref_1334" name="noteref_1334" href="#note_1334"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1334</span></span></a>
+Nevertheless, the distinction is not superfluous,
+since the attainment of eternal life does not coincide
+with the gaining of merit but must be put off until
+death, and even then depends upon the condition of the
+soul: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">si
+tamen in gratia decesserit</span></span>”</span> (provided he depart
+in grace). With this last condition the holy Synod also
+wished to inculcate the salutary truth that the loss of
+sanctifying grace <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">ipso
+facto</span></span> entails the forfeiture of all
+previously acquired merits. Even the greatest saint, were
+he to die in the state of mortal sin, would enter eternity
+with empty hands and as an enemy of God. All his
+former merits would be cancelled. To revive them would
+require a new justification.<a id="noteref_1335" name="noteref_1335" href="#note_1335"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1335</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) A close analysis of the Tridentine canon under review
+gives rise to another difficulty. Can the
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gloria prima</span></span>
+be merited? In defining the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia
+secunda</span></span> as an object
+of strict merit, the Council expressly excludes the
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia prima</span></span>.
+It makes no such distinction in regard to
+glory, but names both <span class="tei tei-q">“eternal life”</span>
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gloria prima</span></span>) and
+<span class="tei tei-q">“increase of glory”</span> (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gloria
+secunda</span></span>) as objects of merit.
+This naturally suggests the query: Why and to what
+extent can the just man merit the
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gloria prima</span></span>, seeing that
+he is unable to merit the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia
+prima</span></span>? Some theologians<a id="noteref_1336" name="noteref_1336" href="#note_1336"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1336</span></span></a>
+contend that the justified are entitled to the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gloria
+prima</span></span> only as a heritage
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">titulo haereditatis</span></span>), never as
+a reward (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">titulo mercedis</span></span>).
+Because of its intimate causal connection with the
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia prima</span></span>, which is beyond
+<span class="tei tei-pb" id="page428">[pg 428]</span><a name="Pg428" id="Pg428" class="tei tei-anchor"></a>
+the reach of merit, the
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gloria prima</span></span>, they argue, cannot be
+regarded as an object of merit except on the assumption
+that the merits which precede justification confer a claim
+to the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gloria
+prima</span></span>. This assumption is false, because
+without sanctifying grace no condign merits can be
+acquired.<a id="noteref_1337" name="noteref_1337" href="#note_1337"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1337</span></span></a>
+In spite of this difficulty, however, most theologians<a id="noteref_1338" name="noteref_1338" href="#note_1338"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1338</span></span></a>
+hold that, unlike the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia
+prima</span></span>, the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gloria
+prima</span></span> may under certain conditions be an object of strict
+merit. The main reason is that, as the state of glory is
+not a necessary requisite of the meritoriousness of good
+works, while the state of grace is, the former
+may <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">positis
+ponendis</span></span> be an effect of the
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">meritum de congruo</span></span>, though
+the latter may not. 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 hypotheses. It is generally agreed that infants
+dying in the state of baptismal grace owe that grace,
+and the state of glory which they enjoy in Heaven,
+solely to God's mercy and have no claim to beatitude
+other than that of heredity
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">titulus hereditatis</span></span>). Adults
+who preserve their baptismal innocence until death,
+manifestly cannot merit the
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gloria prima</span></span> by their good
+works, because they already possess a legal title to it
+through Baptism.<a id="noteref_1339" name="noteref_1339" href="#note_1339"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1339</span></span></a> It follows that their good works
+increase, but do not merit, the
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gloria prima</span></span>, to which these
+souls are already entitled
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">titulo haereditatis</span></span>. The case is
+quite different with catechumens and Christians guilty of
+mortal sin, who are justified by an act of perfect contrition
+before the reception of Baptism or the Sacrament of Penance.
+Of them it may be said, without fear of contradiction,
+that they merit for themselves <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">de condigno</span></span>, not
+<span class="tei tei-pb" id="page429">[pg 429]</span><a name="Pg429" id="Pg429" class="tei tei-anchor"></a>
+indeed the first grace of justification, but the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gloria
+prima</span></span>, because perfect contrition, being
+an <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">opus operans</span></span>,
+at the very moment of its infusion becomes an <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">opus
+meritorium</span></span> entitled to eternal glory.<a id="noteref_1340" name="noteref_1340" href="#note_1340"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1340</span></span></a> As regards the
+great majority of adult Catholics who, because of defective
+preparation, never get beyond imperfect contrition
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">attritio</span></span>),
+and therefore are not justified until they actually
+receive the Sacrament, it is certain that they owe
+whatever grace they possess and whatever glory they have
+a claim to, entirely to the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">opus
+operatum</span></span> of the Sacrament.<a id="noteref_1341" name="noteref_1341" href="#note_1341"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1341</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+3. <span class="tei tei-hi"><span style="font-variant: small-caps">Increase of Heavenly Glory.</span></span>—The third
+object of merit, according to the Tridentine Council,
+is <span class="tei tei-q">“increase of glory.”</span> This must evidently
+correspond to an increase of grace, which in its
+turn is conditioned upon the performance of additional
+good works. That there is a causal connection
+between meritorious works performed
+on earth and the glory enjoyed in Heaven is
+clearly taught by Holy Scripture. Cfr. Matth.
+XVI, 27: <span class="tei tei-q">“For the Son of man shall ... render
+to every man according to his works.”</span><a id="noteref_1342" name="noteref_1342" href="#note_1342"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1342</span></span></a> 1 Cor.
+III, 8: <span class="tei tei-q">“And every man shall receive his
+own reward, according to his own labor.”</span><a id="noteref_1343" name="noteref_1343" href="#note_1343"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1343</span></span></a> A
+<span class="tei tei-pb" id="page430">[pg 430]</span><a name="Pg430" id="Pg430" class="tei tei-anchor"></a>
+further argument may be derived from the unequal
+apportionment of glory to the elect in
+Heaven.<a id="noteref_1344" name="noteref_1344" href="#note_1344"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1344</span></span></a> This inequality is based on inequality
+of grace, which in turn is owing to the fact
+that grace can be augmented by good works.
+Consequently, the inequality of glory depends ultimately
+on good works.<a id="noteref_1345" name="noteref_1345" href="#note_1345"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1345</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<a name="Part_II_Chapter_II_Section_2_Article_3_No_4" id="Part_II_Chapter_II_Section_2_Article_3_No_4" class="tei tei-anchor"></a>
+4. <span class="tei tei-hi"><span style="font-variant: small-caps">Note on the Meritum de Congruo.</span></span>—Congruous,
+as distinguished from condign
+merit, gives no real claim to a reward, but only a
+quasi-claim based on equity
+(<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">ex quadam aequitate</span></span>,
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">congruentia</span></span>,
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">decentia</span></span>).
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+Hence congruous merit and condign merit are not
+species of the same genus, but merely analogous terms.
+Because of the ambiguity of the word <span class="tei tei-q">“equity”</span> Dominicus
+Soto, Becanus, and a few other Scholastics rejected
+the use of the term <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">meritum
+de congruo</span></span> in theology. But
+this was a mistake. The Fathers engaged in the Semipelagian
+controversy, notably St. Augustine,<a id="noteref_1346" name="noteref_1346" href="#note_1346"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1346</span></span></a> did not
+assert that the justifying faith of the sinner is entirely
+without merit. The requisites of congruous merit are
+identical with those of condign merit<a id="noteref_1347" name="noteref_1347" href="#note_1347"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1347</span></span></a>
+in all respects except
+one,—the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">meritum
+de congruo</span></span> does not require the
+state of grace.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+a) According to the common opinion, from
+which but few theologians dissent,<a id="noteref_1348" name="noteref_1348" href="#note_1348"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1348</span></span></a> a Christian
+in the state of mortal sin can, from the moment he
+<span class="tei tei-pb" id="page431">[pg 431]</span><a name="Pg431" id="Pg431" class="tei tei-anchor"></a>
+begins to coöperate with supernatural grace,
+merit <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">de congruo</span></span> by good works, and obtain by
+prayer the dispositions necessary for justification,
+and ultimately justification itself.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+<span class="tei tei-q">“Prayer relies on mercy,”</span> says St. Thomas, <span class="tei tei-q">“condign
+merit on justice. And therefore man obtains from the
+divine mercy many things by prayer which he does not
+merit in strict justice.”</span><a id="noteref_1349" name="noteref_1349" href="#note_1349"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1349</span></span></a> This teaching is based partly on
+Holy Scripture and partly on the writings of St. Augustine,
+and is confirmed by certain utterances of the
+Council of Trent. By conscientiously preparing himself
+with the aid of actual grace, the sinner probably merits
+an additional claim (in equity) to justification. Cfr. Ps.
+L, 19: <span class="tei tei-q">“A sacrifice to God is an afflicted spirit: a contrite
+and humbled heart, O God, thou wilt not despise.”</span><a id="noteref_1350" name="noteref_1350" href="#note_1350"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1350</span></span></a>
+Dan. IV, 24: <span class="tei tei-q">“Redeem thou thy sins with alms, and
+thy iniquities with works of mercy to the poor: perhaps
+he [God] will forgive thy offences.”</span><a id="noteref_1351" name="noteref_1351" href="#note_1351"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1351</span></span></a> St. Augustine
+says: <span class="tei tei-q">“The remission of sins itself is not without some
+merit, if faith asks for it. Nor is that faith entirely
+unmeritorious by which the publican was moved to say:
+<span class="tei tei-q">‘God, be merciful to me, a sinner,’</span> and then went away justified through the
+merit of faithful humility.”</span><a id="noteref_1352" name="noteref_1352" href="#note_1352"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1352</span></span></a>
+</p>
+
+<span class="tei tei-pb" id="page432">[pg 432]</span><a name="Pg432" id="Pg432" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+b) By good works the just may merit for themselves,
+not in strict justice (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">de condigno</span></span>), but as
+a matter of equity (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">de
+congruo</span></span>), final perseverance,
+conversion from mortal sin, spiritual favors
+for others, and also such temporal blessings as
+may be conducive to eternal salvation.
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+α) It is a theologically certain conclusion, accepted by
+all theologians without exception, that the grace of final
+perseverance (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">donum
+perseverantiae</span></span>) cannot be merited
+in the strict sense (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">de
+condigno</span></span>). Most authors hold,
+however, that it can be merited de congruo.
+This <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">meritum</span></span>
+is technically called <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">meritum
+de congruo fallibili</span></span>. Those
+who deny that it can be merited at all, admit that it can be infallibly obtained
+by fervent and unremitting prayer.<a id="noteref_1353" name="noteref_1353" href="#note_1353"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1353</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+β) 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 sin. Following
+the lead of Albertus Magnus, St. Thomas takes a
+negative view,<a id="noteref_1354" name="noteref_1354" href="#note_1354"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1354</span></span></a>
+on the ground that mortal sin interrupts
+the state of grace and annihilates all former merits. In
+another passage of his writings, however, the Angelic
+Doctor says: <span class="tei tei-q">“There are two kinds of merit, one based
+on justice, and this is called condign; and another based
+solely upon mercy, and this is called congruous. Of the
+latter St. Paul says that it is just, <span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span> congruous, that a
+man who has performed many good works should merit.... And
+in this wise God does not forget our work and
+<span class="tei tei-pb" id="page433">[pg 433]</span><a name="Pg433" id="Pg433" class="tei tei-anchor"></a>
+love.”</span><a id="noteref_1355" name="noteref_1355" href="#note_1355"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1355</span></span></a> Scotus,<a id="noteref_1356" name="noteref_1356" href="#note_1356"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1356</span></span></a> Bonaventure,<a id="noteref_1357" name="noteref_1357" href="#note_1357"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1357</span></span></a> and Suarez<a id="noteref_1358" name="noteref_1358" href="#note_1358"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1358</span></span></a> regard
+this as <span class="tei tei-q">“a pious and probable opinion,”</span> well supported
+by Holy Scripture. The prophet Jehu said to Josaphat,
+King of Juda: <span class="tei tei-q">“Thou helpest the ungodly, and thou art
+joined in friendship with them that hate the Lord, and
+therefore thou didst deserve indeed the wrath of the
+Lord; but good works are found in thee.”</span><a id="noteref_1359" name="noteref_1359" href="#note_1359"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1359</span></span></a> To this
+argument add the following consideration: If previous
+mortal sin does not prevent those acts whereby man is
+disposed for justification from being at least to a limited
+extent meritorious, there is no reason to assume that
+merits cancelled by subsequent mortal sin will not be imputed
+to the sinner, with due regard, of course, to a certain
+proportion between past merits and future sins.<a id="noteref_1360" name="noteref_1360" href="#note_1360"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1360</span></span></a>
+To pray for the grace of conversion against the eventuality
+of future mortal sin, is always good and useful,<a id="noteref_1361" name="noteref_1361" href="#note_1361"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1361</span></span></a>
+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 it.<a id="noteref_1362" name="noteref_1362" href="#note_1362"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1362</span></span></a>
+</p>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+γ) The just man may congruously merit for others
+<span class="tei tei-pb" id="page434">[pg 434]</span><a name="Pg434" id="Pg434" class="tei tei-anchor"></a>
+whatever he is able to merit for himself, <span class="tei tei-hi"><span style="font-style: italic">e.g.</span></span> the grace
+of conversion, final perseverance, and also the first
+prevenient grace (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia
+prima praeveniens</span></span>), which no man in the state of
+original sin is able to merit for himself.<a id="noteref_1363" name="noteref_1363" href="#note_1363"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1363</span></span></a>
+The reason for this, according to St. Thomas,
+is the intimate relation of friendship which sanctifying
+grace establishes between the just man and God.<a id="noteref_1364" name="noteref_1364" href="#note_1364"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1364</span></span></a> However,
+as Sylvius rightly observes, 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
+salvation. Such a favor would be, for example, the justification
+of a sinner without the medium of grace, or
+of a child without the agency of Baptism. An unreasonable
+petition deserves no consideration, even if made by a
+friend. What may be obtained by the merit of good
+works may be even more effectively obtained by prayer
+for others. The Apostle St. James teaches: <span class="tei tei-q">“Pray for
+one another that you may be saved; for the continual
+prayer of a just man availeth much.”</span><a id="noteref_1365" name="noteref_1365" href="#note_1365"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1365</span></span></a> This consoling
+truth is confirmed by the dogma of the Communion of Saints, by
+many illustrious examples from the Bible<a id="noteref_1366" name="noteref_1366" href="#note_1366"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1366</span></span></a>
+and ecclesiastical history,<a id="noteref_1367" name="noteref_1367" href="#note_1367"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1367</span></span></a> 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 sinner.<a id="noteref_1368" name="noteref_1368" href="#note_1368"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1368</span></span></a>
+</p>
+
+<span class="tei tei-pb" id="page435">[pg 435]</span><a name="Pg435" id="Pg435" class="tei tei-anchor"></a>
+
+<p class="tei tei-p" style="margin-bottom: 1.00em">
+δ) A final question remains to be answered: Can the
+just congruously merit such temporal blessings as good
+health, a comfortable living, and success in business?
+They can, but only in so far as these favors are conducive
+to eternal salvation; for otherwise they would not be
+graces. St. Thomas seems to go even further than this
+by describing temporal favors as objects of condign
+merit when they are conducive to salvation, and of congruous
+merit when they bear no relation to that end.<a id="noteref_1369" name="noteref_1369" href="#note_1369"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1369</span></span></a>
+We have no space left to enter into an argument on this
+point, but in conclusion wish to call attention to two important
+facts: first, that prayer is more effective than good
+works in obtaining temporal as well as spiritual favors;
+and secondly, that we should not strive with too much
+anxiety for earthly goods, but direct our thoughts, desires,
+prayers, and actions to God, the Infinite Good, who
+has promised to be our <span class="tei tei-q">“exceeding great reward.”</span><a id="noteref_1370" name="noteref_1370" href="#note_1370"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1370</span></span></a>
+</p>
+
+<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em">
+<p class="tei tei-p" style="margin-bottom: 0.90em">
+<span class="tei tei-hi"><span style="font-size: 90%; font-variant: small-caps">Readings</span></span><span style="font-size: 90%">:—St. Thomas, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Summa
+Theologica</span></span><span style="font-size: 90%">, 1a 2ae, qu. 114, art. 1 sqq.—Billuart, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De
+Gratia</span></span><span style="font-size: 90%">, diss. 8, art. 1-5.—*Bellarmine, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De
+Iustificatione</span></span><span style="font-size: 90%">, V, 1-22.—*Suarez, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Opusc. de Divina
+Iustitia</span></span><span style="font-size: 90%">.—</span><span class="tei tei-hi"><span style="font-size: 90%; font-variant: small-caps">Idem</span></span><span style="font-size: 90%">, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De Gratia</span></span><span style="font-size: 90%">,
+l. XII, cap. 1 sqq.—Oswald, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Lehre von der Heiligung,
+d. i. Gnade, Rechtfertigung, Gnodenwahl</span></span><span style="font-size: 90%">, § 7, 3rd ed.,
+Paderborn 1885.—Tepe, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Institutiones Theologicae</span></span><span style="font-size: 90%">, Vol. III,
+pp. 223 sqq., Paris 1896.—*Heinrich-Gutberlet, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Dogmatische
+Theologie</span></span><span style="font-size: 90%">, Vol. VIII, § 473 sqq., Mainz 1897.—Chr. Pesch,
+</span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Praelectiones Dogmaticae</span></span><span style="font-size: 90%">, Vol. V, 3rd ed., pp. 215 sqq., Freiburg
+1908.—*S.
+</span><span class="tei tei-pb" id="page436">[pg 436]</span><a name="Pg436" id="Pg436" class="tei tei-anchor"></a><span style="font-size: 90%">
+Schiffini, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">De Gratia Divina</span></span><span style="font-size: 90%">, pp. 594 sqq., Freiburg
+1901.—Kneib,
+</span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Die Lohnsucht der christlichen Moral</span></span><span style="font-size: 90%">, Vienna 1904.—I. J.
+Remler, C. M., </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Supernatural Merit</span></span><span style="font-size: 90%">, St. Louis 1914.—A. Devine,
+C. P., </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">The Sacraments Explained</span></span><span style="font-size: 90%">, 3rd ed., London 1905, pp.
+74-89.—L. Labauche, S. S., </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">God and Man</span></span><span style="font-size: 90%">, pp. 254-270, N. Y.
+1916. (On merit in general see M. Cronin, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">The Science of Ethics</span></span><span style="font-size: 90%">,
+Vol. I, Dublin 1909, pp. 544 sqq.)—B. J. Otten, S. J., </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">A Manual of
+the History of Dogmas</span></span><span style="font-size: 90%">, Vol. II, St. Louis 1918, pp. 249 sqq.
+</span></p>
+
+<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%">
+On the Protestant idea of the fruits of justification see
+Möhler, </span><span class="tei tei-hi"><span style="font-size: 90%; font-style: italic">Symbolik</span></span><span style="font-size: 90%">, § 21 sqq. (English edition, pp. 157 sqq.).
+</span></p>
+</div>
+
+</div>
+
+</div>
+
+</div>
+
+<span class="tei tei-pb" id="page437">[pg 437]</span><a name="Pg437" id="Pg437" class="tei tei-anchor"></a>
+
+<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+<a name="toc79" id="toc79"></a>
+<a name="pdf80" id="pdf80"></a>
+<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Index</span></h1>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">A</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Acceptance of good works by God, <a href="#Pg419" class="tei tei-ref" style="text-align: left">419</a> sqq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Actual Grace, <a href="#Pg003" class="tei tei-ref" style="text-align: left">3</a> sqq.;</div>
+<div class="tei tei-l" style="text-align: left; margin-left: 2.00em">Its nature, <a href="#Pg005" class="tei tei-ref" style="text-align: left">5</a> sqq.;</div>
+<div class="tei tei-l" style="text-align: left; margin-left: 2.00em">Its relation to habitual Grace, <a href="#Pg014" class="tei tei-ref" style="text-align: left">14</a> sqq.;</div>
+<div class="tei tei-l" style="text-align: left; margin-left: 2.00em">Definition of, <a href="#Pg015" class="tei tei-ref" style="text-align: left">15</a>;</div>
+<div class="tei tei-l" style="text-align: left; margin-left: 2.00em">Its two-fold causality, <a href="#Pg015" class="tei tei-ref" style="text-align: left">15</a> sqq.;</div>
+<div class="tei tei-l" style="text-align: left; margin-left: 2.00em">Division of, <a href="#Pg019" class="tei tei-ref" style="text-align: left">19</a> sqq.;</div>
+<div class="tei tei-l" style="text-align: left; margin-left: 2.00em">Properties of, <a href="#Pg049" class="tei tei-ref" style="text-align: left">49</a> sqq.;</div>
+<div class="tei tei-l" style="text-align: left; margin-left: 2.00em">Necessity of, <a href="#Pg050" class="tei tei-ref" style="text-align: left">50</a> sqq.;</div>
+<div class="tei tei-l" style="text-align: left; margin-left: 2.00em">Gratuity of, <a href="#Pg131" class="tei tei-ref" style="text-align: left">131</a> sqq.;</div>
+<div class="tei tei-l" style="text-align: left; margin-left: 2.00em">Universality of, <a href="#Pg152" class="tei tei-ref" style="text-align: left">152</a> sqq.;</div>
+<div class="tei tei-l" style="text-align: left; margin-left: 2.00em">Its relation to free-will, <a href="#Pg222" class="tei tei-ref" style="text-align: left">222</a> sqq.;</div>
+<div class="tei tei-l" style="text-align: left; margin-left: 2.00em">As a requisite of supernatural merit, <a href="#Pg413" class="tei tei-ref" style="text-align: left">413</a> sqq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left"><span lang="la" class="tei tei-foreign" style="text-align: left" xml:lang="la"><span style="font-style: italic">Actus humanus</span></span>, <a href="#Pg412" class="tei tei-ref" style="text-align: left">412</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Adoption, <a href="#Pg357" class="tei tei-ref" style="text-align: left">357</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Adoptive sonship, <a href="#Pg155" class="tei tei-ref" style="text-align: left">155</a>, <a href="#Pg356" class="tei tei-ref" style="text-align: left">356</a> sqq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Adults, all receive sufficient grace, <a href="#Pg167" class="tei tei-ref" style="text-align: left">167</a> sqq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left"><span lang="la" class="tei tei-foreign" style="text-align: left" xml:lang="la"><span style="font-style: italic">Affectus credulitatis</span></span>, <a href="#Pg105" class="tei tei-ref" style="text-align: left">105</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Albertus Magnus, <a href="#Pg206" class="tei tei-ref" style="text-align: left">206</a>, <a href="#Pg432" class="tei tei-ref" style="text-align: left">432</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Alexander VIII, <a href="#Pg179" class="tei tei-ref" style="text-align: left">179</a> sq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Alexander of Hales, <a href="#Pg206" class="tei tei-ref" style="text-align: left">206</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Aloysius, St., <a href="#Pg211" class="tei tei-ref" style="text-align: left">211</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Alphonsus, St., <a href="#Pg415" class="tei tei-ref" style="text-align: left">415</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Alvarez, <a href="#Pg030" class="tei tei-ref" style="text-align: left">30</a>, <a href="#Pg216" class="tei tei-ref" style="text-align: left">216</a>, <a href="#Pg242" class="tei tei-ref" style="text-align: left">242</a>, <a href="#Pg243" class="tei tei-ref" style="text-align: left">243</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Ambrose, St., <a href="#Pg069" class="tei tei-ref" style="text-align: left">69</a>, <a href="#Pg102" class="tei tei-ref" style="text-align: left">102</a>, <a href="#Pg158" class="tei tei-ref" style="text-align: left">158</a>, <a href="#Pg209" class="tei tei-ref" style="text-align: left">209</a>, <a href="#Pg319" class="tei tei-ref" style="text-align: left">319</a>, <a href="#Pg349" class="tei tei-ref" style="text-align: left">349</a>, <a href="#Pg404" class="tei tei-ref" style="text-align: left">404</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left"><span lang="la" class="tei tei-foreign" style="text-align: left" xml:lang="la"><span style="font-style: italic">Amor affectivus et effectivus</span></span>, <a href="#Pg068" class="tei tei-ref" style="text-align: left">68</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Amsdorf, <a href="#Pg291" class="tei tei-ref" style="text-align: left">291</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Anabaptists, <a href="#Pg322" class="tei tei-ref" style="text-align: left">322</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Aquaviva, <a href="#Pg260" class="tei tei-ref" style="text-align: left">260</a>, <a href="#Pg262" class="tei tei-ref" style="text-align: left">262</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Aristotle, <a href="#Pg026" class="tei tei-ref" style="text-align: left">26</a>, <a href="#Pg031" class="tei tei-ref" style="text-align: left">31</a>, <a href="#Pg333" class="tei tei-ref" style="text-align: left">333</a>, <a href="#Pg353" class="tei tei-ref" style="text-align: left">353</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Arnauld, <a href="#Pg180" class="tei tei-ref" style="text-align: left">180</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Athanasius, St., <a href="#Pg341" class="tei tei-ref" style="text-align: left">341</a> sq., <a href="#Pg373" class="tei tei-ref" style="text-align: left">373</a>, <a href="#Pg374" class="tei tei-ref" style="text-align: left">374</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Attributes, Divine, <a href="#Pg344" class="tei tei-ref" style="text-align: left">344</a> sq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left"><span class="tei tei-q" style="text-align: left">“<span class="tei tei-hi" style="text-align: left"><span style="font-style: italic">Auctorem Fidei</span></span>,”</span> Bull, <a href="#Pg074" class="tei tei-ref" style="text-align: left">74</a> sq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Augustine, St., <a href="#Pg007" class="tei tei-ref" style="text-align: left">7</a>, <a href="#Pg008" class="tei tei-ref" style="text-align: left">8</a>, <a href="#Pg009" class="tei tei-ref" style="text-align: left">9</a>, <a href="#Pg017" class="tei tei-ref" style="text-align: left">17</a>, <a href="#Pg020" class="tei tei-ref" style="text-align: left">20</a>, <a href="#Pg022" class="tei tei-ref" style="text-align: left">22</a>, <a href="#Pg023" class="tei tei-ref" style="text-align: left">23</a>, <a href="#Pg024" class="tei tei-ref" style="text-align: left">24</a> sq., <a href="#Pg027" class="tei tei-ref" style="text-align: left">27</a>, <a href="#Pg029" class="tei tei-ref" style="text-align: left">29</a>, <a href="#Pg031" class="tei tei-ref" style="text-align: left">31</a>, <a href="#Pg033" class="tei tei-ref" style="text-align: left">33</a>, <a href="#Pg034" class="tei tei-ref" style="text-align: left">34</a>, <a href="#Pg036" class="tei tei-ref" style="text-align: left">36</a>, <a href="#Pg037" class="tei tei-ref" style="text-align: left">37</a>, <a href="#Pg039" class="tei tei-ref" style="text-align: left">39</a>, <a href="#Pg042" class="tei tei-ref" style="text-align: left">42</a>, <a href="#Pg043" class="tei tei-ref" style="text-align: left">43</a>, <a href="#Pg047" class="tei tei-ref" style="text-align: left">47</a>, <a href="#Pg056" class="tei tei-ref" style="text-align: left">56</a>, <a href="#Pg059" class="tei tei-ref" style="text-align: left">59</a> sqq., <a href="#Pg066" class="tei tei-ref" style="text-align: left">66</a>, <a href="#Pg070" class="tei tei-ref" style="text-align: left">70</a>, <a href="#Pg077" class="tei tei-ref" style="text-align: left">77</a>, <a href="#Pg078" class="tei tei-ref" style="text-align: left">78</a>, <a href="#Pg079" class="tei tei-ref" style="text-align: left">79</a>, <a href="#Pg080" class="tei tei-ref" style="text-align: left">80</a>, <a href="#Pg081" class="tei tei-ref" style="text-align: left">81</a>, <a href="#Pg083" class="tei tei-ref" style="text-align: left">83</a>, <a href="#Pg084" class="tei tei-ref" style="text-align: left">84</a>, <a href="#Pg085" class="tei tei-ref" style="text-align: left">85</a>, <a href="#Pg089" class="tei tei-ref" style="text-align: left">89</a>, <a href="#Pg091" class="tei tei-ref" style="text-align: left">91</a>, <a href="#Pg092" class="tei tei-ref" style="text-align: left">92</a>, <a href="#Pg097" class="tei tei-ref" style="text-align: left">97</a>, <a href="#Pg098" class="tei tei-ref" style="text-align: left">98</a>, <a href="#Pg100" class="tei tei-ref" style="text-align: left">100</a>, <a href="#Pg102" class="tei tei-ref" style="text-align: left">102</a>, <a href="#Pg103" class="tei tei-ref" style="text-align: left">103</a>, <a href="#Pg105" class="tei tei-ref" style="text-align: left">105</a>, <a href="#Pg107" class="tei tei-ref" style="text-align: left">107</a>, <a href="#Pg108" class="tei tei-ref" style="text-align: left">108</a> sq., <a href="#Pg112" class="tei tei-ref" style="text-align: left">112</a>, <a href="#Pg118" class="tei tei-ref" style="text-align: left">118</a> sq., <a href="#Pg126" class="tei tei-ref" style="text-align: left">126</a>, <a href="#Pg127" class="tei tei-ref" style="text-align: left">127</a>, <a href="#Pg138" class="tei tei-ref" style="text-align: left">138</a>, <a href="#Pg140" class="tei tei-ref" style="text-align: left">140</a>, <a href="#Pg141" class="tei tei-ref" style="text-align: left">141</a>, <a href="#Pg144" class="tei tei-ref" style="text-align: left">144</a>, <a href="#Pg146" class="tei tei-ref" style="text-align: left">146</a>, <a href="#Pg159" class="tei tei-ref" style="text-align: left">159</a> sqq., <a href="#Pg171" class="tei tei-ref" style="text-align: left">171</a>, <a href="#Pg174" class="tei tei-ref" style="text-align: left">174</a>, <a href="#Pg177" class="tei tei-ref" style="text-align: left">177</a>, <a href="#Pg188" class="tei tei-ref" style="text-align: left">188</a>, <a href="#Pg189" class="tei tei-ref" style="text-align: left">189</a> sq., <a href="#Pg191" class="tei tei-ref" style="text-align: left">191</a> sq., <a href="#Pg194" class="tei tei-ref" style="text-align: left">194</a>, <a href="#Pg197" class="tei tei-ref" style="text-align: left">197</a>, <a href="#Pg203" class="tei tei-ref" style="text-align: left">203</a> sq., <a href="#Pg210" class="tei tei-ref" style="text-align: left">210</a>, <a href="#Pg215" class="tei tei-ref" style="text-align: left">215</a>, <a href="#Pg228" class="tei tei-ref" style="text-align: left">228</a> sqq., <a href="#Pg249" class="tei tei-ref" style="text-align: left">249</a>, <a href="#Pg252" class="tei tei-ref" style="text-align: left">252</a>, <a href="#Pg253" class="tei tei-ref" style="text-align: left">253</a>, <a href="#Pg254" class="tei tei-ref" style="text-align: left">254</a>, <a href="#Pg259" class="tei tei-ref" style="text-align: left">259</a>, <a href="#Pg262" class="tei tei-ref" style="text-align: left">262</a>, <a href="#Pg264" class="tei tei-ref" style="text-align: left">264</a>, <a href="#Pg289" class="tei tei-ref" style="text-align: left">289</a>, <a href="#Pg308" class="tei tei-ref" style="text-align: left">308</a>, <a href="#Pg319" class="tei tei-ref" style="text-align: left">319</a> sq., <a href="#Pg337" class="tei tei-ref" style="text-align: left">337</a> sq., <a href="#Pg339" class="tei tei-ref" style="text-align: left">339</a>, <a href="#Pg342" class="tei tei-ref" style="text-align: left">342</a>, <a href="#Pg343" class="tei tei-ref" style="text-align: left">343</a>, <a href="#Pg350" class="tei tei-ref" style="text-align: left">350</a>, <a href="#Pg368" class="tei tei-ref" style="text-align: left">368</a>, <a href="#Pg373" class="tei tei-ref" style="text-align: left">373</a> sq., <a href="#Pg375" class="tei tei-ref" style="text-align: left">375</a>, <a href="#Pg383" class="tei tei-ref" style="text-align: left">383</a>, <a href="#Pg387" class="tei tei-ref" style="text-align: left">387</a>, <a href="#Pg394" class="tei tei-ref" style="text-align: left">394</a>, <a href="#Pg404" class="tei tei-ref" style="text-align: left">404</a>, <a href="#Pg421" class="tei tei-ref" style="text-align: left">421</a>, <a href="#Pg424" class="tei tei-ref" style="text-align: left">424</a> sq., <a href="#Pg430" class="tei tei-ref" style="text-align: left">430</a>, <a href="#Pg431" class="tei tei-ref" style="text-align: left">431</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Augustinianism, <a href="#Pg147" class="tei tei-ref" style="text-align: left">147</a>, <a href="#Pg200" class="tei tei-ref" style="text-align: left">200</a>, <a href="#Pg232" class="tei tei-ref" style="text-align: left">232</a> sqq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">B</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Baius and Bajanism, <a href="#Pg055" class="tei tei-ref" style="text-align: left">55</a>, <a href="#Pg056" class="tei tei-ref" style="text-align: left">56</a>, <a href="#Pg060" class="tei tei-ref" style="text-align: left">60</a>, <a href="#Pg061" class="tei tei-ref" style="text-align: left">61</a>, <a href="#Pg062" class="tei tei-ref" style="text-align: left">62</a>, <a href="#Pg067" class="tei tei-ref" style="text-align: left">67</a>, <a href="#Pg070" class="tei tei-ref" style="text-align: left">70</a>, <a href="#Pg074" class="tei tei-ref" style="text-align: left">74</a> sqq., <a href="#Pg147" class="tei tei-ref" style="text-align: left">147</a>, <a href="#Pg417" class="tei tei-ref" style="text-align: left">417</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Ballerini, <a href="#Pg415" class="tei tei-ref" style="text-align: left">415</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Bañez, <a href="#Pg232" class="tei tei-ref" style="text-align: left">232</a> sqq., <a href="#Pg246" class="tei tei-ref" style="text-align: left">246</a>, <a href="#Pg255" class="tei tei-ref" style="text-align: left">255</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Baptism, <a href="#Pg163" class="tei tei-ref" style="text-align: left">163</a> sqq., <a href="#Pg279" class="tei tei-ref" style="text-align: left">279</a>, <a href="#Pg306" class="tei tei-ref" style="text-align: left">306</a>, <a href="#Pg308" class="tei tei-ref" style="text-align: left">308</a> sq., <a href="#Pg314" class="tei tei-ref" style="text-align: left">314</a>, <a href="#Pg315" class="tei tei-ref" style="text-align: left">315</a>, <a href="#Pg318" class="tei tei-ref" style="text-align: left">318</a>, <a href="#Pg319" class="tei tei-ref" style="text-align: left">319</a>, <a href="#Pg330" class="tei tei-ref" style="text-align: left">330</a> sq., <a href="#Pg394" class="tei tei-ref" style="text-align: left">394</a>, <a href="#Pg428" class="tei tei-ref" style="text-align: left">428</a>, <a href="#Pg434" class="tei tei-ref" style="text-align: left">434</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Barnabas, Epistle of, <a href="#Pg318" class="tei tei-ref" style="text-align: left">318</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Basil, St., <a href="#Pg346" class="tei tei-ref" style="text-align: left">346</a>, <a href="#Pg349" class="tei tei-ref" style="text-align: left">349</a>, <a href="#Pg373" class="tei tei-ref" style="text-align: left">373</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Beatitudes, <a href="#Pg402" class="tei tei-ref" style="text-align: left">402</a>, <a href="#Pg416" class="tei tei-ref" style="text-align: left">416</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Beauty, Supernatural, an effect of sanctifying grace, <a href="#Pg349" class="tei tei-ref" style="text-align: left">349</a> sqq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Becanus, <a href="#Pg206" class="tei tei-ref" style="text-align: left">206</a>.</div>
+</div>
+
+<span class="tei tei-pb" id="page438">[pg 438]</span><a name="Pg438" id="Pg438" class="tei tei-anchor"></a>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Beghards, <a href="#Pg399" class="tei tei-ref" style="text-align: left">399</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Beguins, <a href="#Pg399" class="tei tei-ref" style="text-align: left">399</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Bellarmine, <a href="#Pg163" class="tei tei-ref" style="text-align: left">163</a>, <a href="#Pg203" class="tei tei-ref" style="text-align: left">203</a>, <a href="#Pg210" class="tei tei-ref" style="text-align: left">210</a>, <a href="#Pg260" class="tei tei-ref" style="text-align: left">260</a>, <a href="#Pg263" class="tei tei-ref" style="text-align: left">263</a>, <a href="#Pg319" class="tei tei-ref" style="text-align: left">319</a>, <a href="#Pg330" class="tei tei-ref" style="text-align: left">330</a>, <a href="#Pg334" class="tei tei-ref" style="text-align: left">334</a>, <a href="#Pg337" class="tei tei-ref" style="text-align: left">337</a>, <a href="#Pg414" class="tei tei-ref" style="text-align: left">414</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Benedict XIV, <a href="#Pg249" class="tei tei-ref" style="text-align: left">249</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Bernard, St., <a href="#Pg037" class="tei tei-ref" style="text-align: left">37</a>, <a href="#Pg230" class="tei tei-ref" style="text-align: left">230</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Berti, <a href="#Pg249" class="tei tei-ref" style="text-align: left">249</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Beza, <a href="#Pg214" class="tei tei-ref" style="text-align: left">214</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Biel, Gabriel, <a href="#Pg063" class="tei tei-ref" style="text-align: left">63</a>, <a href="#Pg211" class="tei tei-ref" style="text-align: left">211</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Billuart, <a href="#Pg031" class="tei tei-ref" style="text-align: left">31</a>, <a href="#Pg211" class="tei tei-ref" style="text-align: left">211</a>, <a href="#Pg216" class="tei tei-ref" style="text-align: left">216</a>, <a href="#Pg238" class="tei tei-ref" style="text-align: left">238</a>, <a href="#Pg242" class="tei tei-ref" style="text-align: left">242</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Bonaventure, St., <a href="#Pg210" class="tei tei-ref" style="text-align: left">210</a>, <a href="#Pg365" class="tei tei-ref" style="text-align: left">365</a>, <a href="#Pg433" class="tei tei-ref" style="text-align: left">433</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Boniface II, <a href="#Pg099" class="tei tei-ref" style="text-align: left">99</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Book of Life, The, <a href="#Pg192" class="tei tei-ref" style="text-align: left">192</a> sq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Book of Torgau, <a href="#Pg292" class="tei tei-ref" style="text-align: left">292</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Butzer, <a href="#Pg292" class="tei tei-ref" style="text-align: left">292</a>, <a href="#Pg322" class="tei tei-ref" style="text-align: left">322</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">C</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Cæsarius of Arles, St., <a href="#Pg099" class="tei tei-ref" style="text-align: left">99</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Cajetan, <a href="#Pg165" class="tei tei-ref" style="text-align: left">165</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Calvin and Calvinism, <a href="#Pg044" class="tei tei-ref" style="text-align: left">44</a>, <a href="#Pg153" class="tei tei-ref" style="text-align: left">153</a>, <a href="#Pg156" class="tei tei-ref" style="text-align: left">156</a>, <a href="#Pg206" class="tei tei-ref" style="text-align: left">206</a>, <a href="#Pg212" class="tei tei-ref" style="text-align: left">212</a>, <a href="#Pg213" class="tei tei-ref" style="text-align: left">213</a>, <a href="#Pg214" class="tei tei-ref" style="text-align: left">214</a>, <a href="#Pg218" class="tei tei-ref" style="text-align: left">218</a>, <a href="#Pg221" class="tei tei-ref" style="text-align: left">221</a>, <a href="#Pg223" class="tei tei-ref" style="text-align: left">223</a> sq., <a href="#Pg228" class="tei tei-ref" style="text-align: left">228</a>, <a href="#Pg285" class="tei tei-ref" style="text-align: left">285</a>, <a href="#Pg302" class="tei tei-ref" style="text-align: left">302</a>, <a href="#Pg310" class="tei tei-ref" style="text-align: left">310</a>, <a href="#Pg392" class="tei tei-ref" style="text-align: left">392</a>, <a href="#Pg399" class="tei tei-ref" style="text-align: left">399</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Camerarius, <a href="#Pg204" class="tei tei-ref" style="text-align: left">204</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Cano, Melchior, <a href="#Pg363" class="tei tei-ref" style="text-align: left">363</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Capacity for grace, <a href="#Pg133" class="tei tei-ref" style="text-align: left">133</a> sqq., <a href="#Pg145" class="tei tei-ref" style="text-align: left">145</a> sqq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Capacity of nature, <a href="#Pg050" class="tei tei-ref" style="text-align: left">50</a> sqq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Carthage, Councils of, <a href="#Pg025" class="tei tei-ref" style="text-align: left">25</a>, <a href="#Pg028" class="tei tei-ref" style="text-align: left">28</a>, <a href="#Pg085" class="tei tei-ref" style="text-align: left">85</a>, <a href="#Pg116" class="tei tei-ref" style="text-align: left">116</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Cassian, John, <a href="#Pg097" class="tei tei-ref" style="text-align: left">97</a>, <a href="#Pg142" class="tei tei-ref" style="text-align: left">142</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Castelein, <a href="#Pg195" class="tei tei-ref" style="text-align: left">195</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Catharinus, <a href="#Pg204" class="tei tei-ref" style="text-align: left">204</a>, <a href="#Pg211" class="tei tei-ref" style="text-align: left">211</a>, <a href="#Pg382" class="tei tei-ref" style="text-align: left">382</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Causality of Grace, <a href="#Pg015" class="tei tei-ref" style="text-align: left">15</a> sqq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Celestine I, St., <a href="#Pg089" class="tei tei-ref" style="text-align: left">89</a>, <a href="#Pg090" class="tei tei-ref" style="text-align: left">90</a>, <a href="#Pg099" class="tei tei-ref" style="text-align: left">99</a>, <a href="#Pg104" class="tei tei-ref" style="text-align: left">104</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Celestius, <a href="#Pg083" class="tei tei-ref" style="text-align: left">83</a>, <a href="#Pg085" class="tei tei-ref" style="text-align: left">85</a>, <a href="#Pg086" class="tei tei-ref" style="text-align: left">86</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Cercià, <a href="#Pg203" class="tei tei-ref" style="text-align: left">203</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Certainty regarding justification, <a href="#Pg379" class="tei tei-ref" style="text-align: left">379</a> sqq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Charismata, <a href="#Pg013" class="tei tei-ref" style="text-align: left">13</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Charity, <a href="#Pg029" class="tei tei-ref" style="text-align: left">29</a>, <a href="#Pg056" class="tei tei-ref" style="text-align: left">56</a>, <a href="#Pg060" class="tei tei-ref" style="text-align: left">60</a>, <a href="#Pg067" class="tei tei-ref" style="text-align: left">67</a> sqq., <a href="#Pg078" class="tei tei-ref" style="text-align: left">78</a>, <a href="#Pg336" class="tei tei-ref" style="text-align: left">336</a> sqq., <a href="#Pg352" class="tei tei-ref" style="text-align: left">352</a>, <a href="#Pg363" class="tei tei-ref" style="text-align: left">363</a> sqq., <a href="#Pg390" class="tei tei-ref" style="text-align: left">390</a>, <a href="#Pg395" class="tei tei-ref" style="text-align: left">395</a>, <a href="#Pg413" class="tei tei-ref" style="text-align: left">413</a> sqq., <a href="#Pg417" class="tei tei-ref" style="text-align: left">417</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Children, see <a href="#index-infants" class="tei tei-ref" style="text-align: left">Infants</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Christ, The Grace of, <a href="#Pg010" class="tei tei-ref" style="text-align: left">10</a>, <a href="#Pg070" class="tei tei-ref" style="text-align: left">70</a>, <a href="#Pg226" class="tei tei-ref" style="text-align: left">226</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Chrysostom, St., <a href="#Pg091" class="tei tei-ref" style="text-align: left">91</a>, <a href="#Pg102" class="tei tei-ref" style="text-align: left">102</a> sqq., <a href="#Pg141" class="tei tei-ref" style="text-align: left">141</a>, <a href="#Pg171" class="tei tei-ref" style="text-align: left">171</a>, <a href="#Pg178" class="tei tei-ref" style="text-align: left">178</a>, <a href="#Pg181" class="tei tei-ref" style="text-align: left">181</a>, <a href="#Pg209" class="tei tei-ref" style="text-align: left">209</a>, <a href="#Pg318" class="tei tei-ref" style="text-align: left">318</a>, <a href="#Pg349" class="tei tei-ref" style="text-align: left">349</a>, <a href="#Pg380" class="tei tei-ref" style="text-align: left">380</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Clement of Alexandria, <a href="#Pg308" class="tei tei-ref" style="text-align: left">308</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Clement of Rome, <a href="#Pg181" class="tei tei-ref" style="text-align: left">181</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Clement V, <a href="#Pg331" class="tei tei-ref" style="text-align: left">331</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Clement VIII, <a href="#Pg255" class="tei tei-ref" style="text-align: left">255</a>, <a href="#Pg261" class="tei tei-ref" style="text-align: left">261</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Clement XI, <a href="#Pg074" class="tei tei-ref" style="text-align: left">74</a>, <a href="#Pg180" class="tei tei-ref" style="text-align: left">180</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left"><span lang="la" class="tei tei-foreign" style="text-align: left" xml:lang="la"><span style="font-style: italic">Cogitatio congrua</span></span>, <a href="#Pg069" class="tei tei-ref" style="text-align: left">69</a> sqq., <a href="#Pg094" class="tei tei-ref" style="text-align: left">94</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Concupiscence, <a href="#Pg064" class="tei tei-ref" style="text-align: left">64</a>, <a href="#Pg120" class="tei tei-ref" style="text-align: left">120</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left"><span lang="la" class="tei tei-foreign" style="text-align: left" xml:lang="la"><span style="font-style: italic">Condignitas</span></span> (equality) between merit and reward, <a href="#Pg417" class="tei tei-ref" style="text-align: left">417</a> sqq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Condign Merit, <a href="#Pg132" class="tei tei-ref" style="text-align: left">132</a> sq., <a href="#Pg397" class="tei tei-ref" style="text-align: left">397</a> sq., <a href="#Pg407" class="tei tei-ref" style="text-align: left">407</a> sqq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left"><span class="tei tei-hi" style="text-align: left"><span style="font-style: italic">Congregatio de Auxiliis</span></span>, <a href="#Pg255" class="tei tei-ref" style="text-align: left">255</a>, <a href="#Pg261" class="tei tei-ref" style="text-align: left">261</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Congruism, <a href="#Pg261" class="tei tei-ref" style="text-align: left">261</a> sqq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Congruous Grace, <a href="#Pg262" class="tei tei-ref" style="text-align: left">262</a> sqq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Congruous Merit, <a href="#Pg132" class="tei tei-ref" style="text-align: left">132</a>, <a href="#Pg397" class="tei tei-ref" style="text-align: left">397</a>, <a href="#Pg407" class="tei tei-ref" style="text-align: left">407</a> sqq., <a href="#Pg430" class="tei tei-ref" style="text-align: left">430</a> sqq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Conversion, <a href="#Pg174" class="tei tei-ref" style="text-align: left">174</a> sqq., <a href="#Pg297" class="tei tei-ref" style="text-align: left">297</a>, <a href="#Pg432" class="tei tei-ref" style="text-align: left">432</a> sq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Coöperating Grace, <a href="#Pg032" class="tei tei-ref" style="text-align: left">32</a> sqq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Cyprian, St., <a href="#Pg102" class="tei tei-ref" style="text-align: left">102</a>, <a href="#Pg126" class="tei tei-ref" style="text-align: left">126</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Cyril of Alexandria, St., <a href="#Pg349" class="tei tei-ref" style="text-align: left">349</a>, <a href="#Pg360" class="tei tei-ref" style="text-align: left">360</a>, <a href="#Pg373" class="tei tei-ref" style="text-align: left">373</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">D</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">D'Argentré, <a href="#Pg198" class="tei tei-ref" style="text-align: left">198</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Definition of Grace, <a href="#Pg005" class="tei tei-ref" style="text-align: left">5</a> sqq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Deharbe, <a href="#Pg328" class="tei tei-ref" style="text-align: left">328</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Deification of man, <a href="#Pg341" class="tei tei-ref" style="text-align: left">341</a> sq., <a href="#Pg405" class="tei tei-ref" style="text-align: left">405</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left"><span lang="la" class="tei tei-foreign" style="text-align: left" xml:lang="la"><span style="font-style: italic">Delectatio victrix</span></span>, <a href="#Pg027" class="tei tei-ref" style="text-align: left">27</a>, <a href="#Pg225" class="tei tei-ref" style="text-align: left">225</a>, <a href="#Pg249" class="tei tei-ref" style="text-align: left">249</a> sqq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">De Lemos, <a href="#Pg216" class="tei tei-ref" style="text-align: left">216</a>, <a href="#Pg236" class="tei tei-ref" style="text-align: left">236</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">De Lugo, <a href="#Pg072" class="tei tei-ref" style="text-align: left">72</a>, <a href="#Pg363" class="tei tei-ref" style="text-align: left">363</a>, <a href="#Pg415" class="tei tei-ref" style="text-align: left">415</a>, <a href="#Pg420" class="tei tei-ref" style="text-align: left">420</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Despair, <a href="#Pg179" class="tei tei-ref" style="text-align: left">179</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left"><span class="tei tei-q" style="text-align: left">“<span lang="la" class="tei tei-foreign" style="text-align: left" xml:lang="la"><span style="font-style: italic">De Vocatione Omnium Gentium</span></span>,”</span> <a href="#Pg170" class="tei tei-ref" style="text-align: left">170</a>, <a href="#Pg182" class="tei tei-ref" style="text-align: left">182</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Diospolis, Council of, <a href="#Pg008" class="tei tei-ref" style="text-align: left">8</a>, <a href="#Pg085" class="tei tei-ref" style="text-align: left">85</a>, <a href="#Pg136" class="tei tei-ref" style="text-align: left">136</a>, <a href="#Pg141" class="tei tei-ref" style="text-align: left">141</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Dordrecht, Synod of, <a href="#Pg213" class="tei tei-ref" style="text-align: left">213</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Dorner, <a href="#Pg293" class="tei tei-ref" style="text-align: left">293</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Durandus, <a href="#Pg063" class="tei tei-ref" style="text-align: left">63</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">E</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Eck, Johann, <a href="#Pg132" class="tei tei-ref" style="text-align: left">132</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Efficacious Grace, <a href="#Pg041" class="tei tei-ref" style="text-align: left">41</a> sqq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Efficacy, Threefold, <a href="#Pg265" class="tei tei-ref" style="text-align: left">265</a> sq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Elect, Number of the, <a href="#Pg194" class="tei tei-ref" style="text-align: left">194</a> sq.</div>
+</div>
+
+<span class="tei tei-pb" id="page439">[pg 439]</span><a name="Pg439" id="Pg439" class="tei tei-anchor"></a>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Ephesus, Ecumenical Council of, <a href="#Pg086" class="tei tei-ref" style="text-align: left">86</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Ephrem, St., <a href="#Pg109" class="tei tei-ref" style="text-align: left">109</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Estius, <a href="#Pg216" class="tei tei-ref" style="text-align: left">216</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Eternal life, <a href="#Pg426" class="tei tei-ref" style="text-align: left">426</a> sqq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Eucharist, The Holy, <a href="#Pg360" class="tei tei-ref" style="text-align: left">360</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">External and Internal Grace, <a href="#Pg011" class="tei tei-ref" style="text-align: left">11</a> sqq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">F</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left"><span lang="la" class="tei tei-foreign" style="text-align: left" xml:lang="la"><span style="font-style: italic">Facienti quod est in se Deus non denegat gratiam</span></span>, <a href="#Pg147" class="tei tei-ref" style="text-align: left">147</a> sqq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Faith, <a href="#Pg062" class="tei tei-ref" style="text-align: left">62</a>, <a href="#Pg073" class="tei tei-ref" style="text-align: left">73</a>, <a href="#Pg100" class="tei tei-ref" style="text-align: left">100</a> sqq., <a href="#Pg272" class="tei tei-ref" style="text-align: left">272</a>, <a href="#Pg274" class="tei tei-ref" style="text-align: left">274</a> sqq., <a href="#Pg298" class="tei tei-ref" style="text-align: left">298</a> sqq., <a href="#Pg363" class="tei tei-ref" style="text-align: left">363</a> sq., <a href="#Pg390" class="tei tei-ref" style="text-align: left">390</a> sq., <a href="#Pg395" class="tei tei-ref" style="text-align: left">395</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left"><span lang="la" class="tei tei-foreign" style="text-align: left" xml:lang="la"><span style="font-style: italic">Fides explicita—implicita</span></span>, <a href="#Pg184" class="tei tei-ref" style="text-align: left">184</a> sqq., <a href="#Pg279" class="tei tei-ref" style="text-align: left">279</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Fiduciary faith, <a href="#Pg274" class="tei tei-ref" style="text-align: left">274</a> sqq., <a href="#Pg310" class="tei tei-ref" style="text-align: left">310</a> sq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left"><span lang="la" class="tei tei-foreign" style="text-align: left" xml:lang="la"><span style="font-style: italic">Filiatio adoptiva</span></span>, <a href="#Pg110" class="tei tei-ref" style="text-align: left">110</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Final perseverance, see <a href="#index-perseverance" class="tei tei-ref" style="text-align: left">Perseverance</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Flacius, <a href="#Pg291" class="tei tei-ref" style="text-align: left">291</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Florence, Council of, <a href="#Pg164" class="tei tei-ref" style="text-align: left">164</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Fonseca, <a href="#Pg257" class="tei tei-ref" style="text-align: left">257</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Francis de Sales, St., <a href="#Pg207" class="tei tei-ref" style="text-align: left">207</a>, <a href="#Pg256" class="tei tei-ref" style="text-align: left">256</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Franzelin, <a href="#Pg203" class="tei tei-ref" style="text-align: left">203</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Frassen, <a href="#Pg206" class="tei tei-ref" style="text-align: left">206</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<a name="index-freedom" id="index-freedom" class="tei tei-anchor"></a>
+<div class="tei tei-l" style="text-align: left">Freedom a requisite of merit, <a href="#Pg411" class="tei tei-ref" style="text-align: left">411</a> sqq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Free-will, <a href="#Pg032" class="tei tei-ref" style="text-align: left">32</a> sqq.;</div>
+<div class="tei tei-l" style="text-align: left; margin-left: 2.00em">How Grace coöperates with, <a href="#Pg040" class="tei tei-ref" style="text-align: left">40</a> sq.;</div>
+<div class="tei tei-l" style="text-align: left; margin-left: 2.00em">Its relation to Grace, <a href="#Pg222" class="tei tei-ref" style="text-align: left">222</a> sqq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Friendship, <a href="#Pg353" class="tei tei-ref" style="text-align: left">353</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Friendship of God, an effect of sanctifying grace, <a href="#Pg351" class="tei tei-ref" style="text-align: left">351</a> sqq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Fulgentius, St., <a href="#Pg023" class="tei tei-ref" style="text-align: left">23</a>, <a href="#Pg182" class="tei tei-ref" style="text-align: left">182</a>, <a href="#Pg215" class="tei tei-ref" style="text-align: left">215</a>, <a href="#Pg278" class="tei tei-ref" style="text-align: left">278</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">G</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Gazzaniga, <a href="#Pg216" class="tei tei-ref" style="text-align: left">216</a>, <a href="#Pg236" class="tei tei-ref" style="text-align: left">236</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Gelasius, Pope, <a href="#Pg170" class="tei tei-ref" style="text-align: left">170</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Gifts of the Holy Ghost, <a href="#Pg369" class="tei tei-ref" style="text-align: left">369</a> sq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Glory, <a href="#Pg426" class="tei tei-ref" style="text-align: left">426</a> sqq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Glossner, <a href="#Pg149" class="tei tei-ref" style="text-align: left">149</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">God, The Grace of, <a href="#Pg010" class="tei tei-ref" style="text-align: left">10</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Godts, <a href="#Pg195" class="tei tei-ref" style="text-align: left">195</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Gomarus, <a href="#Pg213" class="tei tei-ref" style="text-align: left">213</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Gonet, <a href="#Pg204" class="tei tei-ref" style="text-align: left">204</a> sq., <a href="#Pg216" class="tei tei-ref" style="text-align: left">216</a>, <a href="#Pg218" class="tei tei-ref" style="text-align: left">218</a>, <a href="#Pg219" class="tei tei-ref" style="text-align: left">219</a> sq., <a href="#Pg345" class="tei tei-ref" style="text-align: left">345</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Good intention, <a href="#Pg411" class="tei tei-ref" style="text-align: left">411</a>, <a href="#Pg414" class="tei tei-ref" style="text-align: left">414</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Good works, Merit of, <a href="#Pg397" class="tei tei-ref" style="text-align: left">397</a> sqq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Gotti, <a href="#Pg030" class="tei tei-ref" style="text-align: left">30</a>, <a href="#Pg185" class="tei tei-ref" style="text-align: left">185</a>, <a href="#Pg216" class="tei tei-ref" style="text-align: left">216</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Gottschalk, <a href="#Pg212" class="tei tei-ref" style="text-align: left">212</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Goudin, <a href="#Pg216" class="tei tei-ref" style="text-align: left">216</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Grace of justification, <a href="#Pg313" class="tei tei-ref" style="text-align: left">313</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Granderath, <a href="#Pg361" class="tei tei-ref" style="text-align: left">361</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left"><span lang="la" class="tei tei-foreign" style="text-align: left" xml:lang="la"><span style="font-style: italic">Gratia antecedens—concomitans</span></span>, <a href="#Pg035" class="tei tei-ref" style="text-align: left">35</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left"><span lang="la" class="tei tei-foreign" style="text-align: left" xml:lang="la"><span style="font-style: italic">Gratia congrua—incongrua</span></span>, <a href="#Pg262" class="tei tei-ref" style="text-align: left">262</a> sqq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left"><span lang="la" class="tei tei-foreign" style="text-align: left" xml:lang="la"><span style="font-style: italic">Gratia efficax ab extrinseco sive per accidens</span></span>, <a href="#Pg255" class="tei tei-ref" style="text-align: left">255</a> sqq., <a href="#Pg268" class="tei tei-ref" style="text-align: left">268</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left"><span lang="la" class="tei tei-foreign" style="text-align: left" xml:lang="la"><span style="font-style: italic">Gratia efficax ab intrinseco sive per se</span></span>, <a href="#Pg232" class="tei tei-ref" style="text-align: left">232</a> sqq., <a href="#Pg267" class="tei tei-ref" style="text-align: left">267</a>, <a href="#Pg268" class="tei tei-ref" style="text-align: left">268</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left"><span lang="la" class="tei tei-foreign" style="text-align: left" xml:lang="la"><span style="font-style: italic">Gratia est in nobis, sed sine nobis</span></span>, <a href="#Pg037" class="tei tei-ref" style="text-align: left">37</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left"><span lang="la" class="tei tei-foreign" style="text-align: left" xml:lang="la"><span style="font-style: italic">Gratia gratis data</span></span>, <a href="#Pg012" class="tei tei-ref" style="text-align: left">12</a> sqq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left"><span lang="la" class="tei tei-foreign" style="text-align: left" xml:lang="la"><span style="font-style: italic">Gratia gratum faciens</span></span>, <a href="#Pg012" class="tei tei-ref" style="text-align: left">12</a> sqq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left"><span lang="la" class="tei tei-foreign" style="text-align: left" xml:lang="la"><span style="font-style: italic">Gratia inspirationis</span></span>, <a href="#Pg023" class="tei tei-ref" style="text-align: left">23</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left"><span lang="la" class="tei tei-foreign" style="text-align: left" xml:lang="la"><span style="font-style: italic">Gratia magna</span></span>, <a href="#Pg252" class="tei tei-ref" style="text-align: left">252</a> sq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left"><span lang="la" class="tei tei-foreign" style="text-align: left" xml:lang="la"><span style="font-style: italic">Gratia orationis</span></span>, <a href="#Pg043" class="tei tei-ref" style="text-align: left">43</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left"><span lang="la" class="tei tei-foreign" style="text-align: left" xml:lang="la"><span style="font-style: italic">Gratia parva</span></span> (of Jansenius) <a href="#Pg044" class="tei tei-ref" style="text-align: left">44</a>, <a href="#Pg252" class="tei tei-ref" style="text-align: left">252</a> sq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left"><span lang="la" class="tei tei-foreign" style="text-align: left" xml:lang="la"><span style="font-style: italic">Gratia prima</span></span>, <a href="#Pg136" class="tei tei-ref" style="text-align: left">136</a> sqq., <a href="#Pg388" class="tei tei-ref" style="text-align: left">388</a> sqq., <a href="#Pg424" class="tei tei-ref" style="text-align: left">424</a>, <a href="#Pg427" class="tei tei-ref" style="text-align: left">427</a> sqq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left"><span lang="la" class="tei tei-foreign" style="text-align: left" xml:lang="la"><span style="font-style: italic">Gratia sanans s. medicinalis</span></span>, <a href="#Pg016" class="tei tei-ref" style="text-align: left">16</a>, <a href="#Pg091" class="tei tei-ref" style="text-align: left">91</a>, <a href="#Pg114" class="tei tei-ref" style="text-align: left">114</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left"><span lang="la" class="tei tei-foreign" style="text-align: left" xml:lang="la"><span style="font-style: italic">Gratia secunda</span></span>, <a href="#Pg388" class="tei tei-ref" style="text-align: left">388</a> sqq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left"><span lang="la" class="tei tei-foreign" style="text-align: left" xml:lang="la"><span style="font-style: italic">Gratia vocans</span></span>, <a href="#Pg032" class="tei tei-ref" style="text-align: left">32</a>, <a href="#Pg035" class="tei tei-ref" style="text-align: left">35</a>, <a href="#Pg111" class="tei tei-ref" style="text-align: left">111</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Gratuity of Grace, <a href="#Pg131" class="tei tei-ref" style="text-align: left">131</a> sqq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Graveson, <a href="#Pg216" class="tei tei-ref" style="text-align: left">216</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Gregory of Nazianzus, <a href="#Pg102" class="tei tei-ref" style="text-align: left">102</a>, <a href="#Pg159" class="tei tei-ref" style="text-align: left">159</a>, <a href="#Pg308" class="tei tei-ref" style="text-align: left">308</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Gregory the Great, St., <a href="#Pg038" class="tei tei-ref" style="text-align: left">38</a>, <a href="#Pg290" class="tei tei-ref" style="text-align: left">290</a>, <a href="#Pg308" class="tei tei-ref" style="text-align: left">308</a>, <a href="#Pg368" class="tei tei-ref" style="text-align: left">368</a>, <a href="#Pg380" class="tei tei-ref" style="text-align: left">380</a>, <a href="#Pg394" class="tei tei-ref" style="text-align: left">394</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Grotius, Hugo, <a href="#Pg294" class="tei tei-ref" style="text-align: left">294</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Gutberlet, <a href="#Pg165" class="tei tei-ref" style="text-align: left">165</a>, <a href="#Pg205" class="tei tei-ref" style="text-align: left">205</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">H</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Habits, <a href="#Pg333" class="tei tei-ref" style="text-align: left">333</a> sqq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left"><span class="tei tei-q" style="text-align: left">“Half-Melanchthonians,”</span> <a href="#Pg292" class="tei tei-ref" style="text-align: left">292</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Harnack, <a href="#Pg295" class="tei tei-ref" style="text-align: left">295</a>, <a href="#Pg296" class="tei tei-ref" style="text-align: left">296</a>, <a href="#Pg319" class="tei tei-ref" style="text-align: left">319</a>, <a href="#Pg381" class="tei tei-ref" style="text-align: left">381</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Heathens, The, receive sufficient
+<span class="tei tei-pb" id="page440">[pg 440]</span><a name="Pg440" id="Pg440" class="tei tei-anchor" style="text-align: left"></a>
+grace for salvation, <a href="#Pg179" class="tei tei-ref" style="text-align: left">179</a> sqq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Henno, <a href="#Pg324" class="tei tei-ref" style="text-align: left">324</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Henry of Ghent, <a href="#Pg210" class="tei tei-ref" style="text-align: left">210</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Hilary, St., <a href="#Pg097" class="tei tei-ref" style="text-align: left">97</a>, <a href="#Pg099" class="tei tei-ref" style="text-align: left">99</a>, <a href="#Pg209" class="tei tei-ref" style="text-align: left">209</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Holy Ghost, <a href="#Pg331" class="tei tei-ref" style="text-align: left">331</a> sq., <a href="#Pg335" class="tei tei-ref" style="text-align: left">335</a>, <a href="#Pg346" class="tei tei-ref" style="text-align: left">346</a>, <a href="#Pg361" class="tei tei-ref" style="text-align: left">361</a> sq., <a href="#Pg368" class="tei tei-ref" style="text-align: left">368</a>, <a href="#Pg369" class="tei tei-ref" style="text-align: left">369</a> sq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Hope, <a href="#Pg363" class="tei tei-ref" style="text-align: left">363</a> sqq., <a href="#Pg390" class="tei tei-ref" style="text-align: left">390</a>, <a href="#Pg396" class="tei tei-ref" style="text-align: left">396</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Hurter, <a href="#Pg375" class="tei tei-ref" style="text-align: left">375</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Hus, <a href="#Pg212" class="tei tei-ref" style="text-align: left">212</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Hypostatic Union, <a href="#Pg012" class="tei tei-ref" style="text-align: left">12</a>, <a href="#Pg150" class="tei tei-ref" style="text-align: left">150</a>, <a href="#Pg345" class="tei tei-ref" style="text-align: left">345</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">I</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Ignatius of Antioch, St., <a href="#Pg404" class="tei tei-ref" style="text-align: left">404</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Illuminating grace of the intellect, <a href="#Pg019" class="tei tei-ref" style="text-align: left">19</a> sqq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Imputation, Lutheran theory of, <a href="#Pg313" class="tei tei-ref" style="text-align: left">313</a> sqq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Incarnation, Dogma of the, <a href="#Pg282" class="tei tei-ref" style="text-align: left">282</a> sqq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Incompatibility of Grace and sin, <a href="#Pg323" class="tei tei-ref" style="text-align: left">323</a> sqq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Increase of glory, <a href="#Pg429" class="tei tei-ref" style="text-align: left">429</a> sq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Increase of sanctifying grace, <a href="#Pg384" class="tei tei-ref" style="text-align: left">384</a> sqq., <a href="#Pg423" class="tei tei-ref" style="text-align: left">423</a> sqq., <a href="#Pg429" class="tei tei-ref" style="text-align: left">429</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left"><span class="tei tei-q" style="text-align: left">“Indiculus,”</span> <a href="#Pg099" class="tei tei-ref" style="text-align: left">99</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<a name="index-infants" id="index-infants" class="tei tei-anchor"></a>
+<div class="tei tei-l" style="text-align: left">Infants, Unbaptized, <a href="#Pg163" class="tei tei-ref" style="text-align: left">163</a> sqq.,</div>
+<div class="tei tei-l" style="text-align: left; margin-left: 2.00em">Baptized, <a href="#Pg406" class="tei tei-ref" style="text-align: left">406</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Infralapsarians, <a href="#Pg156" class="tei tei-ref" style="text-align: left">156</a>, <a href="#Pg213" class="tei tei-ref" style="text-align: left">213</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left"><span lang="la" class="tei tei-foreign" style="text-align: left" xml:lang="la"><span style="font-style: italic">Inhabitatio Spiritus Sancti</span></span>, <a href="#Pg361" class="tei tei-ref" style="text-align: left">361</a> sq., <a href="#Pg370" class="tei tei-ref" style="text-align: left">370</a> sqq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Innocent I, <a href="#Pg008" class="tei tei-ref" style="text-align: left">8</a>, <a href="#Pg009" class="tei tei-ref" style="text-align: left">9</a>, <a href="#Pg085" class="tei tei-ref" style="text-align: left">85</a>, <a href="#Pg154" class="tei tei-ref" style="text-align: left">154</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Innocent X, <a href="#Pg168" class="tei tei-ref" style="text-align: left">168</a>, <a href="#Pg226" class="tei tei-ref" style="text-align: left">226</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Innocent XI, <a href="#Pg073" class="tei tei-ref" style="text-align: left">73</a>, <a href="#Pg183" class="tei tei-ref" style="text-align: left">183</a>, <a href="#Pg281" class="tei tei-ref" style="text-align: left">281</a>, <a href="#Pg402" class="tei tei-ref" style="text-align: left">402</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left"><span lang="la" class="tei tei-foreign" style="text-align: left" xml:lang="la"><span style="font-style: italic">Intensio gratiae</span></span>, <a href="#Pg389" class="tei tei-ref" style="text-align: left">389</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Irenæus, St., <a href="#Pg047" class="tei tei-ref" style="text-align: left">47</a>, <a href="#Pg090" class="tei tei-ref" style="text-align: left">90</a>, <a href="#Pg404" class="tei tei-ref" style="text-align: left">404</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Isaias, <a href="#Pg178" class="tei tei-ref" style="text-align: left">178</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">J</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Jacob and Esau, <a href="#Pg201" class="tei tei-ref" style="text-align: left">201</a> sq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">James, St., <a href="#Pg286" class="tei tei-ref" style="text-align: left">286</a>, <a href="#Pg287" class="tei tei-ref" style="text-align: left">287</a>, <a href="#Pg288" class="tei tei-ref" style="text-align: left">288</a>, <a href="#Pg289" class="tei tei-ref" style="text-align: left">289</a>, <a href="#Pg294" class="tei tei-ref" style="text-align: left">294</a>, <a href="#Pg403" class="tei tei-ref" style="text-align: left">403</a>, <a href="#Pg434" class="tei tei-ref" style="text-align: left">434</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Jansenius and Jansenism, <a href="#Pg044" class="tei tei-ref" style="text-align: left">44</a>, <a href="#Pg052" class="tei tei-ref" style="text-align: left">52</a>, <a href="#Pg055" class="tei tei-ref" style="text-align: left">55</a>, <a href="#Pg062" class="tei tei-ref" style="text-align: left">62</a>, <a href="#Pg074" class="tei tei-ref" style="text-align: left">74</a>, <a href="#Pg077" class="tei tei-ref" style="text-align: left">77</a>, <a href="#Pg079" class="tei tei-ref" style="text-align: left">79</a>, <a href="#Pg080" class="tei tei-ref" style="text-align: left">80</a>, <a href="#Pg153" class="tei tei-ref" style="text-align: left">153</a> sq., <a href="#Pg168" class="tei tei-ref" style="text-align: left">168</a>, <a href="#Pg171" class="tei tei-ref" style="text-align: left">171</a>, <a href="#Pg180" class="tei tei-ref" style="text-align: left">180</a>, <a href="#Pg212" class="tei tei-ref" style="text-align: left">212</a>, <a href="#Pg218" class="tei tei-ref" style="text-align: left">218</a>, <a href="#Pg221" class="tei tei-ref" style="text-align: left">221</a>, <a href="#Pg222" class="tei tei-ref" style="text-align: left">222</a>, <a href="#Pg223" class="tei tei-ref" style="text-align: left">223</a>, <a href="#Pg224" class="tei tei-ref" style="text-align: left">224</a> sqq., <a href="#Pg249" class="tei tei-ref" style="text-align: left">249</a>, <a href="#Pg252" class="tei tei-ref" style="text-align: left">252</a>, <a href="#Pg281" class="tei tei-ref" style="text-align: left">281</a>, <a href="#Pg411" class="tei tei-ref" style="text-align: left">411</a>, <a href="#Pg417" class="tei tei-ref" style="text-align: left">417</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Jehu, <a href="#Pg433" class="tei tei-ref" style="text-align: left">433</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Jerome, St., <a href="#Pg058" class="tei tei-ref" style="text-align: left">58</a>, <a href="#Pg109" class="tei tei-ref" style="text-align: left">109</a>, <a href="#Pg354" class="tei tei-ref" style="text-align: left">354</a>, <a href="#Pg380" class="tei tei-ref" style="text-align: left">380</a>, <a href="#Pg387" class="tei tei-ref" style="text-align: left">387</a>, <a href="#Pg394" class="tei tei-ref" style="text-align: left">394</a>, <a href="#Pg412" class="tei tei-ref" style="text-align: left">412</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Jews, <a href="#Pg137" class="tei tei-ref" style="text-align: left">137</a>, <a href="#Pg155" class="tei tei-ref" style="text-align: left">155</a>, <a href="#Pg195" class="tei tei-ref" style="text-align: left">195</a>, <a href="#Pg282" class="tei tei-ref" style="text-align: left">282</a>, <a href="#Pg367" class="tei tei-ref" style="text-align: left">367</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">John a S. Thoma, <a href="#Pg216" class="tei tei-ref" style="text-align: left">216</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">John the Baptist, St., <a href="#Pg116" class="tei tei-ref" style="text-align: left">116</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Joseph, St., <a href="#Pg116" class="tei tei-ref" style="text-align: left">116</a>, <a href="#Pg211" class="tei tei-ref" style="text-align: left">211</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Jovinian, <a href="#Pg387" class="tei tei-ref" style="text-align: left">387</a>, <a href="#Pg394" class="tei tei-ref" style="text-align: left">394</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Julian of Eclanum, <a href="#Pg083" class="tei tei-ref" style="text-align: left">83</a>, <a href="#Pg085" class="tei tei-ref" style="text-align: left">85</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Justification, <a href="#Pg036" class="tei tei-ref" style="text-align: left">36</a>, <a href="#Pg073" class="tei tei-ref" style="text-align: left">73</a>, <a href="#Pg097" class="tei tei-ref" style="text-align: left">97</a>, <a href="#Pg113" class="tei tei-ref" style="text-align: left">113</a> sq., <a href="#Pg136" class="tei tei-ref" style="text-align: left">136</a> sqq.;</div>
+<div class="tei tei-l" style="text-align: left; margin-left: 2.00em">Process of, <a href="#Pg272" class="tei tei-ref" style="text-align: left">272</a> sqq.;</div>
+<div class="tei tei-l" style="text-align: left; margin-left: 2.00em">Necessity of faith for, <a href="#Pg274" class="tei tei-ref" style="text-align: left">274</a> sqq.;</div>
+<div class="tei tei-l" style="text-align: left; margin-left: 2.00em">Necessity of other preparatory acts, <a href="#Pg285" class="tei tei-ref" style="text-align: left">285</a> sqq.;</div>
+<div class="tei tei-l" style="text-align: left; margin-left: 2.00em">The state of, <a href="#Pg300" class="tei tei-ref" style="text-align: left">300</a> sqq.;</div>
+<div class="tei tei-l" style="text-align: left; margin-left: 2.00em">The nature of, <a href="#Pg301" class="tei tei-ref" style="text-align: left">301</a> sqq.;</div>
+<div class="tei tei-l" style="text-align: left; margin-left: 2.00em">Negative element, <a href="#Pg302" class="tei tei-ref" style="text-align: left">302</a> sqq.;</div>
+<div class="tei tei-l" style="text-align: left; margin-left: 2.00em">Positive element, <a href="#Pg310" class="tei tei-ref" style="text-align: left">310</a> sqq.;</div>
+<div class="tei tei-l" style="text-align: left; margin-left: 2.00em">Sanctifying Grace the sole formal cause of, <a href="#Pg322" class="tei tei-ref" style="text-align: left">322</a> sqq.;</div>
+<div class="tei tei-l" style="text-align: left; margin-left: 2.00em">Qualities of, <a href="#Pg378" class="tei tei-ref" style="text-align: left">378</a> sqq.;</div>
+<div class="tei tei-l" style="text-align: left; margin-left: 2.00em">Increase of Grace, <a href="#Pg388" class="tei tei-ref" style="text-align: left">388</a>;</div>
+<div class="tei tei-l" style="text-align: left; margin-left: 2.00em">Fruits of, <a href="#Pg397" class="tei tei-ref" style="text-align: left">397</a> sqq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Justin Martyr, St., <a href="#Pg102" class="tei tei-ref" style="text-align: left">102</a>, <a href="#Pg308" class="tei tei-ref" style="text-align: left">308</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">K</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Klee, <a href="#Pg164" class="tei tei-ref" style="text-align: left">164</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Κοινωνία θείας φύσεως, <a href="#Pg345" class="tei tei-ref" style="text-align: left">345</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Krogh-Tonning, <a href="#Pg293" class="tei tei-ref" style="text-align: left">293</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">L</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Lateran, Fourth Council of the, <a href="#Pg179" class="tei tei-ref" style="text-align: left">179</a>, <a href="#Pg400" class="tei tei-ref" style="text-align: left">400</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Law of grace, <a href="#Pg405" class="tei tei-ref" style="text-align: left">405</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Lessius, <a href="#Pg150" class="tei tei-ref" style="text-align: left">150</a>, <a href="#Pg206" class="tei tei-ref" style="text-align: left">206</a>, <a href="#Pg211" class="tei tei-ref" style="text-align: left">211</a>, <a href="#Pg221" class="tei tei-ref" style="text-align: left">221</a>, <a href="#Pg262" class="tei tei-ref" style="text-align: left">262</a>, <a href="#Pg337" class="tei tei-ref" style="text-align: left">337</a>, <a href="#Pg420" class="tei tei-ref" style="text-align: left">420</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Liberty, see <a href="#index-freedom" class="tei tei-ref" style="text-align: left">Freedom</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Liebermann, <a href="#Pg089" class="tei tei-ref" style="text-align: left">89</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Logos, The Divine, <a href="#Pg358" class="tei tei-ref" style="text-align: left">358</a>, <a href="#Pg359" class="tei tei-ref" style="text-align: left">359</a> sq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Log-stick-and-stone theory, <a href="#Pg291" class="tei tei-ref" style="text-align: left">291</a>, <a href="#Pg292" class="tei tei-ref" style="text-align: left">292</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Lucidus, <a href="#Pg212" class="tei tei-ref" style="text-align: left">212</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left"><span lang="la" class="tei tei-foreign" style="text-align: left" xml:lang="la"><span style="font-style: italic">Lumen gloriae</span></span>, <a href="#Pg345" class="tei tei-ref" style="text-align: left">345</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Luther, <a href="#Pg052" class="tei tei-ref" style="text-align: left">52</a>, <a href="#Pg074" class="tei tei-ref" style="text-align: left">74</a>, <a href="#Pg132" class="tei tei-ref" style="text-align: left">132</a>, <a href="#Pg223" class="tei tei-ref" style="text-align: left">223</a>, <a href="#Pg285" class="tei tei-ref" style="text-align: left">285</a>, <a href="#Pg288" class="tei tei-ref" style="text-align: left">288</a>, <a href="#Pg291" class="tei tei-ref" style="text-align: left">291</a>, <a href="#Pg293" class="tei tei-ref" style="text-align: left">293</a>, <a href="#Pg295" class="tei tei-ref" style="text-align: left">295</a>, <a href="#Pg302" class="tei tei-ref" style="text-align: left">302</a>, <a href="#Pg310" class="tei tei-ref" style="text-align: left">310</a>, <a href="#Pg322" class="tei tei-ref" style="text-align: left">322</a>, <a href="#Pg384" class="tei tei-ref" style="text-align: left">384</a>, <a href="#Pg389" class="tei tei-ref" style="text-align: left">389</a>, <a href="#Pg392" class="tei tei-ref" style="text-align: left">392</a>, <a href="#Pg399" class="tei tei-ref" style="text-align: left">399</a>, <a href="#Pg407" class="tei tei-ref" style="text-align: left">407</a>.</div>
+</div>
+
+<span class="tei tei-pb" id="page441">[pg 441]</span><a name="Pg441" id="Pg441" class="tei tei-anchor"></a>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">M</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Maldonatus, <a href="#Pg203" class="tei tei-ref" style="text-align: left">203</a>, <a href="#Pg204" class="tei tei-ref" style="text-align: left">204</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Mary, B. V., <a href="#Pg064" class="tei tei-ref" style="text-align: left">64</a>, <a href="#Pg116" class="tei tei-ref" style="text-align: left">116</a>, <a href="#Pg211" class="tei tei-ref" style="text-align: left">211</a>, <a href="#Pg384" class="tei tei-ref" style="text-align: left">384</a>, <a href="#Pg389" class="tei tei-ref" style="text-align: left">389</a>, <a href="#Pg391" class="tei tei-ref" style="text-align: left">391</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Massillon, <a href="#Pg194" class="tei tei-ref" style="text-align: left">194</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Melanchthon, <a href="#Pg292" class="tei tei-ref" style="text-align: left">292</a>, <a href="#Pg310" class="tei tei-ref" style="text-align: left">310</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Mennonites, <a href="#Pg322" class="tei tei-ref" style="text-align: left">322</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Mercy, Works of, <a href="#Pg416" class="tei tei-ref" style="text-align: left">416</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Merely sufficient Grace, <a href="#Pg041" class="tei tei-ref" style="text-align: left">41</a> sqq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Merit, <a href="#Pg128" class="tei tei-ref" style="text-align: left">128</a>, <a href="#Pg131" class="tei tei-ref" style="text-align: left">131</a> sqq., <a href="#Pg397" class="tei tei-ref" style="text-align: left">397</a> sqq., <a href="#Pg430" class="tei tei-ref" style="text-align: left">430</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left"><span lang="la" class="tei tei-foreign" style="text-align: left" xml:lang="la"><span style="font-style: italic">Meritum de congruo</span></span>, <a href="#Pg430" class="tei tei-ref" style="text-align: left">430</a> sqq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left"><span lang="la" class="tei tei-foreign" style="text-align: left" xml:lang="la"><span style="font-style: italic">Meritum naturae</span></span>, <a href="#Pg138" class="tei tei-ref" style="text-align: left">138</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Mezzofanti, Cardinal, <a href="#Pg054" class="tei tei-ref" style="text-align: left">54</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Mileve, Council of, <a href="#Pg085" class="tei tei-ref" style="text-align: left">85</a>, <a href="#Pg114" class="tei tei-ref" style="text-align: left">114</a>, <a href="#Pg116" class="tei tei-ref" style="text-align: left">116</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Modernism, <a href="#Pg054" class="tei tei-ref" style="text-align: left">54</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Molina and Molinism, <a href="#Pg065" class="tei tei-ref" style="text-align: left">65</a>, <a href="#Pg148" class="tei tei-ref" style="text-align: left">148</a>, <a href="#Pg200" class="tei tei-ref" style="text-align: left">200</a>, <a href="#Pg217" class="tei tei-ref" style="text-align: left">217</a>, <a href="#Pg255" class="tei tei-ref" style="text-align: left">255</a> sqq., <a href="#Pg337" class="tei tei-ref" style="text-align: left">337</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Molinos, M. de, <a href="#Pg401" class="tei tei-ref" style="text-align: left">401</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Moral virtues, Infused, <a href="#Pg366" class="tei tei-ref" style="text-align: left">366</a> sqq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Mortal sin, <a href="#Pg097" class="tei tei-ref" style="text-align: left">97</a>, <a href="#Pg106" class="tei tei-ref" style="text-align: left">106</a> sqq., <a href="#Pg392" class="tei tei-ref" style="text-align: left">392</a> sqq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">N</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Nabuchodonosor, <a href="#Pg058" class="tei tei-ref" style="text-align: left">58</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Natural and Supernatural Grace, <a href="#Pg007" class="tei tei-ref" style="text-align: left">7</a> sqq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Nature, Capacity of, <a href="#Pg050" class="tei tei-ref" style="text-align: left">50</a> sqq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left"><span lang="la" class="tei tei-foreign" style="text-align: left" xml:lang="la"><span style="font-style: italic">Necessitas antecedens peccati</span></span>, <a href="#Pg120" class="tei tei-ref" style="text-align: left">120</a> sqq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left"><span lang="la" class="tei tei-foreign" style="text-align: left" xml:lang="la"><span style="font-style: italic">Necessitas medii—praecepti</span></span>, <a href="#Pg279" class="tei tei-ref" style="text-align: left">279</a> sqq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">O</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Obduracy, <a href="#Pg175" class="tei tei-ref" style="text-align: left">175</a> sq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Objects of merit, <a href="#Pg423" class="tei tei-ref" style="text-align: left">423</a> sqq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Obstinacy, <a href="#Pg178" class="tei tei-ref" style="text-align: left">178</a> sq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Occasionalists, <a href="#Pg406" class="tei tei-ref" style="text-align: left">406</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Ockam, <a href="#Pg211" class="tei tei-ref" style="text-align: left">211</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left"><span lang="la" class="tei tei-foreign" style="text-align: left" xml:lang="la"><span style="font-style: italic">Opera steriliter bona</span></span>, <a href="#Pg057" class="tei tei-ref" style="text-align: left">57</a>, <a href="#Pg081" class="tei tei-ref" style="text-align: left">81</a> sq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Orange, Second Council of, <a href="#Pg020" class="tei tei-ref" style="text-align: left">20</a>, <a href="#Pg044" class="tei tei-ref" style="text-align: left">44</a>, <a href="#Pg086" class="tei tei-ref" style="text-align: left">86</a>, <a href="#Pg092" class="tei tei-ref" style="text-align: left">92</a>, <a href="#Pg099" class="tei tei-ref" style="text-align: left">99</a>, <a href="#Pg100" class="tei tei-ref" style="text-align: left">100</a>, <a href="#Pg106" class="tei tei-ref" style="text-align: left">106</a>, <a href="#Pg110" class="tei tei-ref" style="text-align: left">110</a>, <a href="#Pg123" class="tei tei-ref" style="text-align: left">123</a>, <a href="#Pg136" class="tei tei-ref" style="text-align: left">136</a>, <a href="#Pg139" class="tei tei-ref" style="text-align: left">139</a>, <a href="#Pg143" class="tei tei-ref" style="text-align: left">143</a>, <a href="#Pg213" class="tei tei-ref" style="text-align: left">213</a>, <a href="#Pg400" class="tei tei-ref" style="text-align: left">400</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Origen, <a href="#Pg077" class="tei tei-ref" style="text-align: left">77</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Original sin, <a href="#Pg303" class="tei tei-ref" style="text-align: left">303</a>, <a href="#Pg434" class="tei tei-ref" style="text-align: left">434</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Orosius, <a href="#Pg182" class="tei tei-ref" style="text-align: left">182</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Osiander, <a href="#Pg292" class="tei tei-ref" style="text-align: left">292</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Osorius, <a href="#Pg204" class="tei tei-ref" style="text-align: left">204</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Oswald, <a href="#Pg104" class="tei tei-ref" style="text-align: left">104</a>, <a href="#Pg203" class="tei tei-ref" style="text-align: left">203</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">P</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Palmieri, <a href="#Pg061" class="tei tei-ref" style="text-align: left">61</a>, <a href="#Pg072" class="tei tei-ref" style="text-align: left">72</a>, <a href="#Pg103" class="tei tei-ref" style="text-align: left">103</a>, <a href="#Pg116" class="tei tei-ref" style="text-align: left">116</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Pantheism, <a href="#Pg343" class="tei tei-ref" style="text-align: left">343</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Passaglia, <a href="#Pg158" class="tei tei-ref" style="text-align: left">158</a>, <a href="#Pg375" class="tei tei-ref" style="text-align: left">375</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Passions, The, <a href="#Pg028" class="tei tei-ref" style="text-align: left">28</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Paul, St., <a href="#Pg012" class="tei tei-ref" style="text-align: left">12</a>, <a href="#Pg013" class="tei tei-ref" style="text-align: left">13</a>, <a href="#Pg016" class="tei tei-ref" style="text-align: left">16</a>, <a href="#Pg021" class="tei tei-ref" style="text-align: left">21</a>, <a href="#Pg022" class="tei tei-ref" style="text-align: left">22</a>, <a href="#Pg027" class="tei tei-ref" style="text-align: left">27</a>, <a href="#Pg057" class="tei tei-ref" style="text-align: left">57</a>, <a href="#Pg064" class="tei tei-ref" style="text-align: left">64</a>, <a href="#Pg065" class="tei tei-ref" style="text-align: left">65</a>, <a href="#Pg068" class="tei tei-ref" style="text-align: left">68</a>, <a href="#Pg088" class="tei tei-ref" style="text-align: left">88</a>, <a href="#Pg100" class="tei tei-ref" style="text-align: left">100</a> sq., <a href="#Pg105" class="tei tei-ref" style="text-align: left">105</a>, <a href="#Pg107" class="tei tei-ref" style="text-align: left">107</a>, <a href="#Pg125" class="tei tei-ref" style="text-align: left">125</a>, <a href="#Pg137" class="tei tei-ref" style="text-align: left">137</a>, <a href="#Pg146" class="tei tei-ref" style="text-align: left">146</a>, <a href="#Pg157" class="tei tei-ref" style="text-align: left">157</a> sq., <a href="#Pg166" class="tei tei-ref" style="text-align: left">166</a>, <a href="#Pg169" class="tei tei-ref" style="text-align: left">169</a> sq., <a href="#Pg180" class="tei tei-ref" style="text-align: left">180</a>, <a href="#Pg189" class="tei tei-ref" style="text-align: left">189</a>, <a href="#Pg191" class="tei tei-ref" style="text-align: left">191</a>, <a href="#Pg201" class="tei tei-ref" style="text-align: left">201</a> sq., <a href="#Pg207" class="tei tei-ref" style="text-align: left">207</a>, <a href="#Pg227" class="tei tei-ref" style="text-align: left">227</a> sq., <a href="#Pg259" class="tei tei-ref" style="text-align: left">259</a>, <a href="#Pg269" class="tei tei-ref" style="text-align: left">269</a>, <a href="#Pg276" class="tei tei-ref" style="text-align: left">276</a>, <a href="#Pg277" class="tei tei-ref" style="text-align: left">277</a>, <a href="#Pg281" class="tei tei-ref" style="text-align: left">281</a> sq., <a href="#Pg283" class="tei tei-ref" style="text-align: left">283</a>, <a href="#Pg288" class="tei tei-ref" style="text-align: left">288</a> sq., <a href="#Pg314" class="tei tei-ref" style="text-align: left">314</a>, <a href="#Pg316" class="tei tei-ref" style="text-align: left">316</a>, <a href="#Pg317" class="tei tei-ref" style="text-align: left">317</a>, <a href="#Pg318" class="tei tei-ref" style="text-align: left">318</a>, <a href="#Pg319" class="tei tei-ref" style="text-align: left">319</a> sq., <a href="#Pg351" class="tei tei-ref" style="text-align: left">351</a>, <a href="#Pg383" class="tei tei-ref" style="text-align: left">383</a>, <a href="#Pg393" class="tei tei-ref" style="text-align: left">393</a>, <a href="#Pg402" class="tei tei-ref" style="text-align: left">402</a>, <a href="#Pg407" class="tei tei-ref" style="text-align: left">407</a>, <a href="#Pg420" class="tei tei-ref" style="text-align: left">420</a>, <a href="#Pg424" class="tei tei-ref" style="text-align: left">424</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Paul V, <a href="#Pg256" class="tei tei-ref" style="text-align: left">256</a>, <a href="#Pg261" class="tei tei-ref" style="text-align: left">261</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Pelagius and Pelagianism, <a href="#Pg056" class="tei tei-ref" style="text-align: left">56</a>, <a href="#Pg064" class="tei tei-ref" style="text-align: left">64</a>, <a href="#Pg066" class="tei tei-ref" style="text-align: left">66</a>, <a href="#Pg071" class="tei tei-ref" style="text-align: left">71</a>, <a href="#Pg079" class="tei tei-ref" style="text-align: left">79</a>, <a href="#Pg082" class="tei tei-ref" style="text-align: left">82</a> sqq., <a href="#Pg089" class="tei tei-ref" style="text-align: left">89</a>, <a href="#Pg097" class="tei tei-ref" style="text-align: left">97</a>, <a href="#Pg103" class="tei tei-ref" style="text-align: left">103</a>, <a href="#Pg114" class="tei tei-ref" style="text-align: left">114</a>, <a href="#Pg119" class="tei tei-ref" style="text-align: left">119</a>, <a href="#Pg136" class="tei tei-ref" style="text-align: left">136</a>, <a href="#Pg141" class="tei tei-ref" style="text-align: left">141</a>, <a href="#Pg170" class="tei tei-ref" style="text-align: left">170</a>, <a href="#Pg190" class="tei tei-ref" style="text-align: left">190</a>, <a href="#Pg197" class="tei tei-ref" style="text-align: left">197</a>, <a href="#Pg228" class="tei tei-ref" style="text-align: left">228</a>, <a href="#Pg308" class="tei tei-ref" style="text-align: left">308</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Penance, Sacrament of, <a href="#Pg395" class="tei tei-ref" style="text-align: left">395</a>, <a href="#Pg428" class="tei tei-ref" style="text-align: left">428</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Perrone, <a href="#Pg018" class="tei tei-ref" style="text-align: left">18</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<a name="index-perseverance" id="index-perseverance" class="tei tei-anchor"></a>
+<div class="tei tei-l" style="text-align: left">Perseverance, Final, <a href="#Pg123" class="tei tei-ref" style="text-align: left">123</a> sqq., <a href="#Pg425" class="tei tei-ref" style="text-align: left">425</a> sq., <a href="#Pg432" class="tei tei-ref" style="text-align: left">432</a> sqq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Pesch, Chr., <a href="#Pg068" class="tei tei-ref" style="text-align: left">68</a>, <a href="#Pg072" class="tei tei-ref" style="text-align: left">72</a>, <a href="#Pg248" class="tei tei-ref" style="text-align: left">248</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Petavius, <a href="#Pg203" class="tei tei-ref" style="text-align: left">203</a>, <a href="#Pg204" class="tei tei-ref" style="text-align: left">204</a>, <a href="#Pg361" class="tei tei-ref" style="text-align: left">361</a>, <a href="#Pg375" class="tei tei-ref" style="text-align: left">375</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Peter Lombard, <a href="#Pg331" class="tei tei-ref" style="text-align: left">331</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Peter, St., <a href="#Pg171" class="tei tei-ref" style="text-align: left">171</a>, <a href="#Pg184" class="tei tei-ref" style="text-align: left">184</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Pfeffinger, <a href="#Pg292" class="tei tei-ref" style="text-align: left">292</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Piccolomini, <a href="#Pg262" class="tei tei-ref" style="text-align: left">262</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Pighius, <a href="#Pg204" class="tei tei-ref" style="text-align: left">204</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Πίστις, <a href="#Pg277" class="tei tei-ref" style="text-align: left">277</a> sq., <a href="#Pg290" class="tei tei-ref" style="text-align: left">290</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Pistoia, Council of, <a href="#Pg071" class="tei tei-ref" style="text-align: left">71</a>, <a href="#Pg074" class="tei tei-ref" style="text-align: left">74</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Pius V, <a href="#Pg165" class="tei tei-ref" style="text-align: left">165</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Pius VI, <a href="#Pg071" class="tei tei-ref" style="text-align: left">71</a>, <a href="#Pg073" class="tei tei-ref" style="text-align: left">73</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Platel, <a href="#Pg072" class="tei tei-ref" style="text-align: left">72</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Plato, <a href="#Pg350" class="tei tei-ref" style="text-align: left">350</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Pneumatomachians, <a href="#Pg373" class="tei tei-ref" style="text-align: left">373</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Polycarp, St., <a href="#Pg290" class="tei tei-ref" style="text-align: left">290</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Pomponazzi, <a href="#Pg052" class="tei tei-ref" style="text-align: left">52</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Postlapsarians, <a href="#Pg213" class="tei tei-ref" style="text-align: left">213</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left"><span lang="la" class="tei tei-foreign" style="text-align: left" xml:lang="la"><span style="font-style: italic">Potentia obedientialis</span></span>, <a href="#Pg019" class="tei tei-ref" style="text-align: left">19</a>, <a href="#Pg030" class="tei tei-ref" style="text-align: left">30</a>, <a href="#Pg040" class="tei tei-ref" style="text-align: left">40</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left"><span lang="la" class="tei tei-foreign" style="text-align: left" xml:lang="la"><span style="font-style: italic">Praeambula fidei</span></span>, <a href="#Pg052" class="tei tei-ref" style="text-align: left">52</a>, <a href="#Pg102" class="tei tei-ref" style="text-align: left">102</a>, <a href="#Pg105" class="tei tei-ref" style="text-align: left">105</a>.</div>
+</div>
+
+<span class="tei tei-pb" id="page442">[pg 442]</span><a name="Pg442" id="Pg442" class="tei tei-anchor"></a>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left"><span lang="la" class="tei tei-foreign" style="text-align: left" xml:lang="la"><span style="font-style: italic">Praemotio moralis</span></span>, <a href="#Pg249" class="tei tei-ref" style="text-align: left">249</a>, <a href="#Pg253" class="tei tei-ref" style="text-align: left">253</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left"><span lang="la" class="tei tei-foreign" style="text-align: left" xml:lang="la"><span style="font-style: italic">Praemotio physica</span></span>, <a href="#Pg233" class="tei tei-ref" style="text-align: left">233</a> sqq., <a href="#Pg248" class="tei tei-ref" style="text-align: left">248</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Prayer, <a href="#Pg043" class="tei tei-ref" style="text-align: left">43</a>, <a href="#Pg091" class="tei tei-ref" style="text-align: left">91</a>, <a href="#Pg127" class="tei tei-ref" style="text-align: left">127</a> sqq., <a href="#Pg133" class="tei tei-ref" style="text-align: left">133</a>, <a href="#Pg142" class="tei tei-ref" style="text-align: left">142</a> sqq., <a href="#Pg266" class="tei tei-ref" style="text-align: left">266</a> sqq., <a href="#Pg431" class="tei tei-ref" style="text-align: left">431</a>, <a href="#Pg433" class="tei tei-ref" style="text-align: left">433</a>, <a href="#Pg435" class="tei tei-ref" style="text-align: left">435</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Predestinarianism, Heretical, <a href="#Pg212" class="tei tei-ref" style="text-align: left">212</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Predestination, <a href="#Pg152" class="tei tei-ref" style="text-align: left">152</a>, <a href="#Pg187" class="tei tei-ref" style="text-align: left">187</a> sqq.;</div>
+<div class="tei tei-l" style="text-align: left; margin-left: 2.00em"><span lang="la" class="tei tei-foreign" style="text-align: left" xml:lang="la"><span style="font-style: italic">ante praevisa nierita</span></span>, <a href="#Pg199" class="tei tei-ref" style="text-align: left">199</a> sqq.;</div>
+<div class="tei tei-l" style="text-align: left; margin-left: 2.00em"><span lang="la" class="tei tei-foreign" style="text-align: left" xml:lang="la"><span style="font-style: italic">post praevisa merita</span></span>, <a href="#Pg206" class="tei tei-ref" style="text-align: left">206</a> sqq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Predestinationism, Orthodox, <a href="#Pg199" class="tei tei-ref" style="text-align: left">199</a> sqq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Prevenient Grace, <a href="#Pg032" class="tei tei-ref" style="text-align: left">32</a> sqq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Priesthood, <a href="#Pg013" class="tei tei-ref" style="text-align: left">13</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Properties of sanctifying Grace, <a href="#Pg378" class="tei tei-ref" style="text-align: left">378</a> sqq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Prosper, St., <a href="#Pg025" class="tei tei-ref" style="text-align: left">25</a>, <a href="#Pg037" class="tei tei-ref" style="text-align: left">37</a>, <a href="#Pg059" class="tei tei-ref" style="text-align: left">59</a>, <a href="#Pg077" class="tei tei-ref" style="text-align: left">77</a>, <a href="#Pg097" class="tei tei-ref" style="text-align: left">97</a>, <a href="#Pg099" class="tei tei-ref" style="text-align: left">99</a>, <a href="#Pg100" class="tei tei-ref" style="text-align: left">100</a>, <a href="#Pg159" class="tei tei-ref" style="text-align: left">159</a>, <a href="#Pg182" class="tei tei-ref" style="text-align: left">182</a>, <a href="#Pg192" class="tei tei-ref" style="text-align: left">192</a>, <a href="#Pg215" class="tei tei-ref" style="text-align: left">215</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Protagoras, <a href="#Pg350" class="tei tei-ref" style="text-align: left">350</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Q</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Qualitates Fluentes, <a href="#Pg029" class="tei tei-ref" style="text-align: left">29</a> sqq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Qualities, <a href="#Pg333" class="tei tei-ref" style="text-align: left">333</a> sq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Quasi-Merit, <a href="#Pg134" class="tei tei-ref" style="text-align: left">134</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Quesnel, <a href="#Pg053" class="tei tei-ref" style="text-align: left">53</a>, <a href="#Pg072" class="tei tei-ref" style="text-align: left">72</a>, <a href="#Pg074" class="tei tei-ref" style="text-align: left">74</a> sqq., <a href="#Pg180" class="tei tei-ref" style="text-align: left">180</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Quietists, <a href="#Pg343" class="tei tei-ref" style="text-align: left">343</a>, <a href="#Pg401" class="tei tei-ref" style="text-align: left">401</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">R</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Re-Creation, <a href="#Pg315" class="tei tei-ref" style="text-align: left">315</a>, <a href="#Pg339" class="tei tei-ref" style="text-align: left">339</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Regeneration, <a href="#Pg314" class="tei tei-ref" style="text-align: left">314</a> sq., <a href="#Pg329" class="tei tei-ref" style="text-align: left">329</a>, <a href="#Pg339" class="tei tei-ref" style="text-align: left">339</a>, <a href="#Pg341" class="tei tei-ref" style="text-align: left">341</a>, <a href="#Pg346" class="tei tei-ref" style="text-align: left">346</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Repentance, <a href="#Pg176" class="tei tei-ref" style="text-align: left">176</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Reprobation, <a href="#Pg152" class="tei tei-ref" style="text-align: left">152</a>, <a href="#Pg178" class="tei tei-ref" style="text-align: left">178</a>, <a href="#Pg212" class="tei tei-ref" style="text-align: left">212</a> sqq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Requisites of supernatural merit, <a href="#Pg410" class="tei tei-ref" style="text-align: left">410</a> sqq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Ripalda, <a href="#Pg065" class="tei tei-ref" style="text-align: left">65</a>, <a href="#Pg069" class="tei tei-ref" style="text-align: left">69</a>, <a href="#Pg071" class="tei tei-ref" style="text-align: left">71</a> sqq., <a href="#Pg128" class="tei tei-ref" style="text-align: left">128</a>, <a href="#Pg145" class="tei tei-ref" style="text-align: left">145</a>, <a href="#Pg149" class="tei tei-ref" style="text-align: left">149</a>, <a href="#Pg330" class="tei tei-ref" style="text-align: left">330</a>, <a href="#Pg342" class="tei tei-ref" style="text-align: left">342</a>, <a href="#Pg345" class="tei tei-ref" style="text-align: left">345</a>, <a href="#Pg363" class="tei tei-ref" style="text-align: left">363</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Roman Catechism, <a href="#Pg333" class="tei tei-ref" style="text-align: left">333</a>, <a href="#Pg340" class="tei tei-ref" style="text-align: left">340</a>, <a href="#Pg349" class="tei tei-ref" style="text-align: left">349</a>, <a href="#Pg363" class="tei tei-ref" style="text-align: left">363</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">S</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Saints absolutely predestined, <a href="#Pg211" class="tei tei-ref" style="text-align: left">211</a>;</div>
+<div class="tei tei-l" style="text-align: left; margin-left: 2.00em">Favored by God, <a href="#Pg419" class="tei tei-ref" style="text-align: left">419</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Salmeron, <a href="#Pg337" class="tei tei-ref" style="text-align: left">337</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Salutary acts, <a href="#Pg082" class="tei tei-ref" style="text-align: left">82</a> sqq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Sanctification, Internal, <a href="#Pg323" class="tei tei-ref" style="text-align: left">323</a>, <a href="#Pg347" class="tei tei-ref" style="text-align: left">347</a>, <a href="#Pg348" class="tei tei-ref" style="text-align: left">348</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Sanctifying Grace, <a href="#Pg271" class="tei tei-ref" style="text-align: left">271</a> sqq.;</div>
+<div class="tei tei-l" style="text-align: left; margin-left: 2.00em">Genesis of, <a href="#Pg272" class="tei tei-ref" style="text-align: left">272</a> sqq.;</div>
+<div class="tei tei-l" style="text-align: left; margin-left: 2.00em">The sole formal cause of justification, <a href="#Pg322" class="tei tei-ref" style="text-align: left">322</a> sqq.;</div>
+<div class="tei tei-l" style="text-align: left; margin-left: 2.00em">Nature of, <a href="#Pg328" class="tei tei-ref" style="text-align: left">328</a> sqq.;</div>
+<div class="tei tei-l" style="text-align: left; margin-left: 2.00em">A permanent quality of the soul, <a href="#Pg328" class="tei tei-ref" style="text-align: left">328</a> sqq.;</div>
+<div class="tei tei-l" style="text-align: left; margin-left: 2.00em">An infused habit, <a href="#Pg333" class="tei tei-ref" style="text-align: left">333</a> sqq.;</div>
+<div class="tei tei-l" style="text-align: left; margin-left: 2.00em">Not identical with charity, <a href="#Pg336" class="tei tei-ref" style="text-align: left">336</a> sqq.;</div>
+<div class="tei tei-l" style="text-align: left; margin-left: 2.00em">A participation of the soul in the divine nature, <a href="#Pg340" class="tei tei-ref" style="text-align: left">340</a> sqq.;</div>
+<div class="tei tei-l" style="text-align: left; margin-left: 2.00em">The effects of, <a href="#Pg347" class="tei tei-ref" style="text-align: left">347</a> sqq.;</div>
+<div class="tei tei-l" style="text-align: left; margin-left: 2.00em">Sanctity, <a href="#Pg347" class="tei tei-ref" style="text-align: left">347</a> sqq.;</div>
+<div class="tei tei-l" style="text-align: left; margin-left: 2.00em">Supernatural beauty, <a href="#Pg349" class="tei tei-ref" style="text-align: left">349</a> sqq.;</div>
+<div class="tei tei-l" style="text-align: left; margin-left: 2.00em">Divine friendship, <a href="#Pg351" class="tei tei-ref" style="text-align: left">351</a> sqq.;</div>
+<div class="tei tei-l" style="text-align: left; margin-left: 2.00em">Adoptive sonship, <a href="#Pg356" class="tei tei-ref" style="text-align: left">356</a> sqq.;</div>
+<div class="tei tei-l" style="text-align: left; margin-left: 2.00em">Supernatural concomitants, <a href="#Pg362" class="tei tei-ref" style="text-align: left">362</a> sqq.;</div>
+<div class="tei tei-l" style="text-align: left; margin-left: 2.00em">Properties of, <a href="#Pg378" class="tei tei-ref" style="text-align: left">378</a> sqq.;</div>
+<div class="tei tei-l" style="text-align: left; margin-left: 2.00em">Admits of degrees and therefore can be increased, <a href="#Pg384" class="tei tei-ref" style="text-align: left">384</a> sqq.;</div>
+<div class="tei tei-l" style="text-align: left; margin-left: 2.00em">Lost by mortal sin, <a href="#Pg392" class="tei tei-ref" style="text-align: left">392</a> sqq.;</div>
+<div class="tei tei-l" style="text-align: left; margin-left: 2.00em">Fruits of, <a href="#Pg397" class="tei tei-ref" style="text-align: left">397</a> sqq.;</div>
+<div class="tei tei-l" style="text-align: left; margin-left: 2.00em">As a requisite of merit, <a href="#Pg418" class="tei tei-ref" style="text-align: left">418</a> sq.;</div>
+<div class="tei tei-l" style="text-align: left; margin-left: 2.00em">Increased by merit, <a href="#Pg424" class="tei tei-ref" style="text-align: left">424</a> sqq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Sanctity, an effect of sanctifying Grace, <a href="#Pg347" class="tei tei-ref" style="text-align: left">347</a> sqq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Sardagna, <a href="#Pg337" class="tei tei-ref" style="text-align: left">337</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Scheeben, <a href="#Pg361" class="tei tei-ref" style="text-align: left">361</a>, <a href="#Pg375" class="tei tei-ref" style="text-align: left">375</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Schrader, <a href="#Pg375" class="tei tei-ref" style="text-align: left">375</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left"><span lang="la" class="tei tei-foreign" style="text-align: left" xml:lang="la"><span style="font-style: italic">Scientia media</span></span>, <a href="#Pg245" class="tei tei-ref" style="text-align: left">245</a>, <a href="#Pg253" class="tei tei-ref" style="text-align: left">253</a>, <a href="#Pg257" class="tei tei-ref" style="text-align: left">257</a> sq., <a href="#Pg266" class="tei tei-ref" style="text-align: left">266</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Scotus and the Scotists, <a href="#Pg010" class="tei tei-ref" style="text-align: left">10</a>, <a href="#Pg063" class="tei tei-ref" style="text-align: left">63</a>, <a href="#Pg067" class="tei tei-ref" style="text-align: left">67</a>, <a href="#Pg094" class="tei tei-ref" style="text-align: left">94</a>, <a href="#Pg210" class="tei tei-ref" style="text-align: left">210</a>, <a href="#Pg325" class="tei tei-ref" style="text-align: left">325</a>, <a href="#Pg332" class="tei tei-ref" style="text-align: left">332</a>, <a href="#Pg337" class="tei tei-ref" style="text-align: left">337</a>, <a href="#Pg419" class="tei tei-ref" style="text-align: left">419</a>, <a href="#Pg433" class="tei tei-ref" style="text-align: left">433</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left"><span class="tei tei-q" style="text-align: left">“Seed of God,”</span> Why grace is called the, <a href="#Pg409" class="tei tei-ref" style="text-align: left">409</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Self-righteousness, <a href="#Pg406" class="tei tei-ref" style="text-align: left">406</a> sq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Semipelagianism, <a href="#Pg097" class="tei tei-ref" style="text-align: left">97</a> sqq., <a href="#Pg139" class="tei tei-ref" style="text-align: left">139</a> sqq., <a href="#Pg146" class="tei tei-ref" style="text-align: left">146</a>, <a href="#Pg148" class="tei tei-ref" style="text-align: left">148</a>, <a href="#Pg170" class="tei tei-ref" style="text-align: left">170</a>, <a href="#Pg190" class="tei tei-ref" style="text-align: left">190</a>, <a href="#Pg197" class="tei tei-ref" style="text-align: left">197</a>, <a href="#Pg226" class="tei tei-ref" style="text-align: left">226</a>, <a href="#Pg228" class="tei tei-ref" style="text-align: left">228</a>, <a href="#Pg239" class="tei tei-ref" style="text-align: left">239</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Sensitive sphere, Graces of the, <a href="#Pg026" class="tei tei-ref" style="text-align: left">26</a> sqq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Sinners, Ordinary and obdurate, <a href="#Pg172" class="tei tei-ref" style="text-align: left">172</a> sqq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Sin, Incompatible with Grace, <a href="#Pg323" class="tei tei-ref" style="text-align: left">323</a> sqq.;</div>
+<div class="tei tei-l" style="text-align: left; margin-left: 2.00em">Is sanctifying Grace diminished by venial sin? <a href="#Pg388" class="tei tei-ref" style="text-align: left">388</a> sq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Sins of malice, <a href="#Pg247" class="tei tei-ref" style="text-align: left">247</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Society of Jesus, <a href="#Pg260" class="tei tei-ref" style="text-align: left">260</a> sqq., <a href="#Pg325" class="tei tei-ref" style="text-align: left">325</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Socinianism, <a href="#Pg292" class="tei tei-ref" style="text-align: left">292</a>.</div>
+</div>
+
+<span class="tei tei-pb" id="page443">[pg 443]</span><a name="Pg443" id="Pg443" class="tei tei-anchor"></a>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Socrates, <a href="#Pg025" class="tei tei-ref" style="text-align: left">25</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Sola fides theory, <a href="#Pg286" class="tei tei-ref" style="text-align: left">286</a> sqq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Soto, Dominicus, <a href="#Pg211" class="tei tei-ref" style="text-align: left">211</a>, <a href="#Pg363" class="tei tei-ref" style="text-align: left">363</a>, <a href="#Pg430" class="tei tei-ref" style="text-align: left">430</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Stapleton, <a href="#Pg206" class="tei tei-ref" style="text-align: left">206</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Stoics, <a href="#Pg064" class="tei tei-ref" style="text-align: left">64</a>, <a href="#Pg387" class="tei tei-ref" style="text-align: left">387</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Strengthening Grace of the will, <a href="#Pg023" class="tei tei-ref" style="text-align: left">23</a> sqq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Suarez, <a href="#Pg063" class="tei tei-ref" style="text-align: left">63</a>, <a href="#Pg096" class="tei tei-ref" style="text-align: left">96</a>, <a href="#Pg116" class="tei tei-ref" style="text-align: left">116</a>, <a href="#Pg122" class="tei tei-ref" style="text-align: left">122</a>, <a href="#Pg128" class="tei tei-ref" style="text-align: left">128</a>, <a href="#Pg150" class="tei tei-ref" style="text-align: left">150</a>, <a href="#Pg218" class="tei tei-ref" style="text-align: left">218</a>, <a href="#Pg219" class="tei tei-ref" style="text-align: left">219</a>, <a href="#Pg257" class="tei tei-ref" style="text-align: left">257</a>, <a href="#Pg262" class="tei tei-ref" style="text-align: left">262</a>, <a href="#Pg325" class="tei tei-ref" style="text-align: left">325</a>, <a href="#Pg330" class="tei tei-ref" style="text-align: left">330</a>, <a href="#Pg334" class="tei tei-ref" style="text-align: left">334</a>, <a href="#Pg346" class="tei tei-ref" style="text-align: left">346</a>, <a href="#Pg359" class="tei tei-ref" style="text-align: left">359</a>, <a href="#Pg362" class="tei tei-ref" style="text-align: left">362</a>, <a href="#Pg363" class="tei tei-ref" style="text-align: left">363</a>, <a href="#Pg365" class="tei tei-ref" style="text-align: left">365</a>, <a href="#Pg390" class="tei tei-ref" style="text-align: left">390</a> sq., <a href="#Pg415" class="tei tei-ref" style="text-align: left">415</a>, <a href="#Pg420" class="tei tei-ref" style="text-align: left">420</a>, <a href="#Pg433" class="tei tei-ref" style="text-align: left">433</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Sufficient Grace, <a href="#Pg041" class="tei tei-ref" style="text-align: left">41</a> sqq., <a href="#Pg167" class="tei tei-ref" style="text-align: left">167</a> sqq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Supererogation, Works of, <a href="#Pg411" class="tei tei-ref" style="text-align: left">411</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Supernatural character of merit, <a href="#Pg413" class="tei tei-ref" style="text-align: left">413</a> sqq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Sylvius, <a href="#Pg216" class="tei tei-ref" style="text-align: left">216</a>, <a href="#Pg434" class="tei tei-ref" style="text-align: left">434</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Syncretism, <a href="#Pg267" class="tei tei-ref" style="text-align: left">267</a> sqq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Synergist dispute, <a href="#Pg292" class="tei tei-ref" style="text-align: left">292</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">T</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Temporal blessings, <a href="#Pg435" class="tei tei-ref" style="text-align: left">435</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Temptations, <a href="#Pg065" class="tei tei-ref" style="text-align: left">65</a> sqq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Tepe, <a href="#Pg068" class="tei tei-ref" style="text-align: left">68</a>, <a href="#Pg072" class="tei tei-ref" style="text-align: left">72</a>, <a href="#Pg081" class="tei tei-ref" style="text-align: left">81</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Tertullian, <a href="#Pg179" class="tei tei-ref" style="text-align: left">179</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Θείωσις, <a href="#Pg341" class="tei tei-ref" style="text-align: left">341</a>, <a href="#Pg376" class="tei tei-ref" style="text-align: left">376</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Theodoret, <a href="#Pg209" class="tei tei-ref" style="text-align: left">209</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Theological systems devised to harmonize the dogmas of grace and free-will, <a href="#Pg231" class="tei tei-ref" style="text-align: left">231</a> sqq.;</div>
+<div class="tei tei-l" style="text-align: left; margin-left: 2.00em">Thomism, <a href="#Pg232" class="tei tei-ref" style="text-align: left">232</a> sqq.;</div>
+<div class="tei tei-l" style="text-align: left; margin-left: 2.00em">Augustinianism, <a href="#Pg248" class="tei tei-ref" style="text-align: left">248</a> sqq.;</div>
+<div class="tei tei-l" style="text-align: left; margin-left: 2.00em">Molinism, <a href="#Pg255" class="tei tei-ref" style="text-align: left">255</a> sqq.;</div>
+<div class="tei tei-l" style="text-align: left; margin-left: 2.00em">Congruism, <a href="#Pg261" class="tei tei-ref" style="text-align: left">261</a> sqq.;</div>
+<div class="tei tei-l" style="text-align: left; margin-left: 2.00em">Syncretism, <a href="#Pg267" class="tei tei-ref" style="text-align: left">267</a> sqq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Thomas, St., <a href="#Pg027" class="tei tei-ref" style="text-align: left">27</a>, <a href="#Pg032" class="tei tei-ref" style="text-align: left">32</a>, <a href="#Pg034" class="tei tei-ref" style="text-align: left">34</a>, <a href="#Pg052" class="tei tei-ref" style="text-align: left">52</a>, <a href="#Pg053" class="tei tei-ref" style="text-align: left">53</a>, <a href="#Pg062" class="tei tei-ref" style="text-align: left">62</a>, <a href="#Pg070" class="tei tei-ref" style="text-align: left">70</a>, <a href="#Pg093" class="tei tei-ref" style="text-align: left">93</a>, <a href="#Pg121" class="tei tei-ref" style="text-align: left">121</a>, <a href="#Pg149" class="tei tei-ref" style="text-align: left">149</a>, <a href="#Pg161" class="tei tei-ref" style="text-align: left">161</a>, <a href="#Pg165" class="tei tei-ref" style="text-align: left">165</a>, <a href="#Pg178" class="tei tei-ref" style="text-align: left">178</a>, <a href="#Pg185" class="tei tei-ref" style="text-align: left">185</a>, <a href="#Pg194" class="tei tei-ref" style="text-align: left">194</a>, <a href="#Pg210" class="tei tei-ref" style="text-align: left">210</a>, <a href="#Pg232" class="tei tei-ref" style="text-align: left">232</a>, <a href="#Pg298" class="tei tei-ref" style="text-align: left">298</a>, <a href="#Pg331" class="tei tei-ref" style="text-align: left">331</a>, <a href="#Pg332" class="tei tei-ref" style="text-align: left">332</a>, <a href="#Pg334" class="tei tei-ref" style="text-align: left">334</a>, <a href="#Pg338" class="tei tei-ref" style="text-align: left">338</a>, <a href="#Pg339" class="tei tei-ref" style="text-align: left">339</a>, <a href="#Pg345" class="tei tei-ref" style="text-align: left">345</a>, <a href="#Pg349" class="tei tei-ref" style="text-align: left">349</a>, <a href="#Pg357" class="tei tei-ref" style="text-align: left">357</a>, <a href="#Pg365" class="tei tei-ref" style="text-align: left">365</a>, <a href="#Pg368" class="tei tei-ref" style="text-align: left">368</a> sq., <a href="#Pg387" class="tei tei-ref" style="text-align: left">387</a>, <a href="#Pg409" class="tei tei-ref" style="text-align: left">409</a>, <a href="#Pg414" class="tei tei-ref" style="text-align: left">414</a>, <a href="#Pg419" class="tei tei-ref" style="text-align: left">419</a>, <a href="#Pg421" class="tei tei-ref" style="text-align: left">421</a>, <a href="#Pg431" class="tei tei-ref" style="text-align: left">431</a>, <a href="#Pg432" class="tei tei-ref" style="text-align: left">432</a>, <a href="#Pg435" class="tei tei-ref" style="text-align: left">435</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Thomism and the Thomists, <a href="#Pg011" class="tei tei-ref" style="text-align: left">11</a>, <a href="#Pg029" class="tei tei-ref" style="text-align: left">29</a>, <a href="#Pg200" class="tei tei-ref" style="text-align: left">200</a>, <a href="#Pg203" class="tei tei-ref" style="text-align: left">203</a>, <a href="#Pg216" class="tei tei-ref" style="text-align: left">216</a>, <a href="#Pg219" class="tei tei-ref" style="text-align: left">219</a>, <a href="#Pg232" class="tei tei-ref" style="text-align: left">232</a> sqq., <a href="#Pg325" class="tei tei-ref" style="text-align: left">325</a>, <a href="#Pg332" class="tei tei-ref" style="text-align: left">332</a>, <a href="#Pg389" class="tei tei-ref" style="text-align: left">389</a>, <a href="#Pg413" class="tei tei-ref" style="text-align: left">413</a>, <a href="#Pg414" class="tei tei-ref" style="text-align: left">414</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Toletus, <a href="#Pg204" class="tei tei-ref" style="text-align: left">204</a>, <a href="#Pg206" class="tei tei-ref" style="text-align: left">206</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Tournely, <a href="#Pg207" class="tei tei-ref" style="text-align: left">207</a>, <a href="#Pg337" class="tei tei-ref" style="text-align: left">337</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Traditionalism, <a href="#Pg052" class="tei tei-ref" style="text-align: left">52</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Trent, Council of, <a href="#Pg034" class="tei tei-ref" style="text-align: left">34</a>, <a href="#Pg035" class="tei tei-ref" style="text-align: left">35</a>, <a href="#Pg036" class="tei tei-ref" style="text-align: left">36</a>, <a href="#Pg038" class="tei tei-ref" style="text-align: left">38</a>, <a href="#Pg045" class="tei tei-ref" style="text-align: left">45</a>, <a href="#Pg074" class="tei tei-ref" style="text-align: left">74</a>, <a href="#Pg086" class="tei tei-ref" style="text-align: left">86</a>, <a href="#Pg094" class="tei tei-ref" style="text-align: left">94</a>, <a href="#Pg106" class="tei tei-ref" style="text-align: left">106</a>, <a href="#Pg107" class="tei tei-ref" style="text-align: left">107</a>, <a href="#Pg111" class="tei tei-ref" style="text-align: left">111</a>, <a href="#Pg115" class="tei tei-ref" style="text-align: left">115</a> sq., <a href="#Pg122" class="tei tei-ref" style="text-align: left">122</a>, <a href="#Pg123" class="tei tei-ref" style="text-align: left">123</a>, <a href="#Pg124" class="tei tei-ref" style="text-align: left">124</a>, <a href="#Pg125" class="tei tei-ref" style="text-align: left">125</a>, <a href="#Pg136" class="tei tei-ref" style="text-align: left">136</a>, <a href="#Pg153" class="tei tei-ref" style="text-align: left">153</a>, <a href="#Pg165" class="tei tei-ref" style="text-align: left">165</a>, <a href="#Pg168" class="tei tei-ref" style="text-align: left">168</a>, <a href="#Pg182" class="tei tei-ref" style="text-align: left">182</a>, <a href="#Pg188" class="tei tei-ref" style="text-align: left">188</a>, <a href="#Pg213" class="tei tei-ref" style="text-align: left">213</a>, <a href="#Pg224" class="tei tei-ref" style="text-align: left">224</a>, <a href="#Pg227" class="tei tei-ref" style="text-align: left">227</a>, <a href="#Pg243" class="tei tei-ref" style="text-align: left">243</a> sq., <a href="#Pg247" class="tei tei-ref" style="text-align: left">247</a>, <a href="#Pg265" class="tei tei-ref" style="text-align: left">265</a>, <a href="#Pg272" class="tei tei-ref" style="text-align: left">272</a>, <a href="#Pg275" class="tei tei-ref" style="text-align: left">275</a>, <a href="#Pg285" class="tei tei-ref" style="text-align: left">285</a>, <a href="#Pg295" class="tei tei-ref" style="text-align: left">295</a> sqq., <a href="#Pg303" class="tei tei-ref" style="text-align: left">303</a>, <a href="#Pg307" class="tei tei-ref" style="text-align: left">307</a>, <a href="#Pg311" class="tei tei-ref" style="text-align: left">311</a> sqq., <a href="#Pg319" class="tei tei-ref" style="text-align: left">319</a>, <a href="#Pg322" class="tei tei-ref" style="text-align: left">322</a> sq., <a href="#Pg324" class="tei tei-ref" style="text-align: left">324</a>, <a href="#Pg325" class="tei tei-ref" style="text-align: left">325</a>, <a href="#Pg329" class="tei tei-ref" style="text-align: left">329</a> sq., <a href="#Pg331" class="tei tei-ref" style="text-align: left">331</a>, <a href="#Pg335" class="tei tei-ref" style="text-align: left">335</a>, <a href="#Pg338" class="tei tei-ref" style="text-align: left">338</a>, <a href="#Pg352" class="tei tei-ref" style="text-align: left">352</a>, <a href="#Pg361" class="tei tei-ref" style="text-align: left">361</a>, <a href="#Pg363" class="tei tei-ref" style="text-align: left">363</a>, <a href="#Pg365" class="tei tei-ref" style="text-align: left">365</a>, <a href="#Pg383" class="tei tei-ref" style="text-align: left">383</a>, <a href="#Pg385" class="tei tei-ref" style="text-align: left">385</a>, <a href="#Pg391" class="tei tei-ref" style="text-align: left">391</a>, <a href="#Pg392" class="tei tei-ref" style="text-align: left">392</a>, <a href="#Pg400" class="tei tei-ref" style="text-align: left">400</a>, <a href="#Pg401" class="tei tei-ref" style="text-align: left">401</a>, <a href="#Pg407" class="tei tei-ref" style="text-align: left">407</a> sq., <a href="#Pg415" class="tei tei-ref" style="text-align: left">415</a>, <a href="#Pg421" class="tei tei-ref" style="text-align: left">421</a> sq., <a href="#Pg423" class="tei tei-ref" style="text-align: left">423</a>, <a href="#Pg425" class="tei tei-ref" style="text-align: left">425</a>, <a href="#Pg426" class="tei tei-ref" style="text-align: left">426</a>, sqq., <a href="#Pg431" class="tei tei-ref" style="text-align: left">431</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Trinity, Dogma of the, <a href="#Pg282" class="tei tei-ref" style="text-align: left">282</a> sqq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">U</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Ultricuria, Nicholas de, <a href="#Pg052" class="tei tei-ref" style="text-align: left">52</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Unbelief, <a href="#Pg097" class="tei tei-ref" style="text-align: left">97</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left"><span class="tei tei-q" style="text-align: left">“Unigenitus,”</span> Constitution, <a href="#Pg074" class="tei tei-ref" style="text-align: left">74</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">V</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Vasquez, <a href="#Pg069" class="tei tei-ref" style="text-align: left">69</a> sqq., <a href="#Pg072" class="tei tei-ref" style="text-align: left">72</a>, <a href="#Pg094" class="tei tei-ref" style="text-align: left">94</a>, <a href="#Pg133" class="tei tei-ref" style="text-align: left">133</a>, <a href="#Pg149" class="tei tei-ref" style="text-align: left">149</a>, <a href="#Pg262" class="tei tei-ref" style="text-align: left">262</a>, <a href="#Pg337" class="tei tei-ref" style="text-align: left">337</a>, <a href="#Pg363" class="tei tei-ref" style="text-align: left">363</a>, <a href="#Pg415" class="tei tei-ref" style="text-align: left">415</a>, <a href="#Pg418" class="tei tei-ref" style="text-align: left">418</a>, <a href="#Pg420" class="tei tei-ref" style="text-align: left">420</a>, <a href="#Pg425" class="tei tei-ref" style="text-align: left">425</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Vatican Council, <a href="#Pg051" class="tei tei-ref" style="text-align: left">51</a>, <a href="#Pg054" class="tei tei-ref" style="text-align: left">54</a>, <a href="#Pg073" class="tei tei-ref" style="text-align: left">73</a>, <a href="#Pg183" class="tei tei-ref" style="text-align: left">183</a>, <a href="#Pg244" class="tei tei-ref" style="text-align: left">244</a> sq., <a href="#Pg265" class="tei tei-ref" style="text-align: left">265</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Vega, <a href="#Pg122" class="tei tei-ref" style="text-align: left">122</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Venial sin, Possibility of avoiding, <a href="#Pg117" class="tei tei-ref" style="text-align: left">117</a> sqq.;</div>
+<div class="tei tei-l" style="text-align: left; margin-left: 2.00em">Is sanctifying Grace diminished by? <a href="#Pg388" class="tei tei-ref" style="text-align: left">388</a> sq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Vienne, Council of, <a href="#Pg331" class="tei tei-ref" style="text-align: left">331</a>, <a href="#Pg363" class="tei tei-ref" style="text-align: left">363</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Vital acts of the soul, <a href="#Pg027" class="tei tei-ref" style="text-align: left">27</a> sqq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Vitelleschi, <a href="#Pg262" class="tei tei-ref" style="text-align: left">262</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Vocation, The grace of, <a href="#Pg190" class="tei tei-ref" style="text-align: left">190</a>, <a href="#Pg196" class="tei tei-ref" style="text-align: left">196</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left"><span lang="la" class="tei tei-foreign" style="text-align: left" xml:lang="la"><span style="font-style: italic">Voluntas salvifica Dei</span></span>, <a href="#Pg152" class="tei tei-ref" style="text-align: left">152</a> sqq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">W</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Wiclif, <a href="#Pg212" class="tei tei-ref" style="text-align: left">212</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Will to save, God's, <a href="#Pg152" class="tei tei-ref" style="text-align: left">152</a> sqq.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Y</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Ysambert, <a href="#Pg211" class="tei tei-ref" style="text-align: left">211</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Z</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Zosimus, <a href="#Pg085" class="tei tei-ref" style="text-align: left">85</a>.</div>
+</div>
+
+<div class="tei tei-lg" style="margin-bottom: 1.00em; margin-top: 1.00em">
+<div class="tei tei-l" style="text-align: left">Zwingli, <a href="#Pg298" class="tei tei-ref" style="text-align: left">298</a>.</div>
+</div>
+
+</div>
+
+</div>
+<hr class="doublepage" /><div class="tei tei-back" style="margin-bottom: 2.00em; margin-top: 6.00em">
+  <div id="footnotes" class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+    <a name="toc81" id="toc81"></a>
+    <a name="pdf82" id="pdf82"></a>
+    <h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Footnotes</span></h1>
+    <dl class="tei tei-list-footnotes"><dt class="tei tei-notelabel"><a id="note_1" name="note_1" href="#noteref_1">1.</a></dt><dd class="tei tei-notetext">The Fathers and the Schoolmen
+<span class="tei tei-q">“do not emphasize the difference,
+and frequently speak of habitual
+and actual grace as of one whole.
+Controversial reasons account for
+this discrepancy, which readers of
+the older theologians should constantly
+bear in mind.”</span> (Wilhelm-Scannell,
+<span class="tei tei-hi"><span style="font-style: italic">Manual of Catholic Theology</span></span>,
+Vol. II, p. 229, 2nd ed., London
+1901.)
+</dd><dt class="tei tei-notelabel"><a id="note_2" name="note_2" href="#noteref_2">2.</a></dt><dd class="tei tei-notetext">The asterisk before an author's name indicates that his
+treatment of the subject is especially clear and thorough. As St. Thomas is invariably
+the best guide, the omission of the asterisk before his name never means
+that we consider his work inferior to that of other writers. There are
+vast stretches of theology which he scarcely touched.</dd><dt class="tei tei-notelabel"><a id="note_3" name="note_3" href="#noteref_3">3.</a></dt><dd class="tei tei-notetext">Cfr. Pohle-Preuss, <span class="tei tei-hi"><span style="font-style: italic">God the
+Author of Nature and the Supernatural</span></span>,
+pp. 181 sqq., St. Louis 1912.</dd><dt class="tei tei-notelabel"><a id="note_4" name="note_4" href="#noteref_4">4.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Theologiae Graecorum Patrum
+Vindicatae circa Universam Materiam
+Gratiae Libri III</span></span>, I, 4, Paris
+1646.</dd><dt class="tei tei-notelabel"><a id="note_5" name="note_5" href="#noteref_5">5.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“The same name is loosely applied
+to the act of <span class="tei tei-q">‘blessing’</span> the
+food before taking it, which is
+properly the function of a priest,
+but which is suitably performed by
+every Christian.”</span> (Hunter, <span class="tei tei-hi"><span style="font-style: italic">Outlines
+of Dogmatic Theology</span></span>, Vol.
+III, p. 6.) Cfr. S. Thomas, <span class="tei tei-hi"><span style="font-style: italic">Summa
+Theologica</span></span>, 1a 2ae, qu. 110, art.
+1: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Secundum communem loquendi
+modum tripliciter gratia accipi
+consuevit: uno modo pro dilectione
+alicuius...; secundo sumitur pro
+aliquo dono gratis dato...; tertio
+modo sumitur pro recompensatione
+beneficii gratis dati, secundum
+quod dicimur agere gratias beneficiorum.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_6" name="note_6" href="#noteref_6">6.</a></dt><dd class="tei tei-notetext">Rom. XI, 6:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Si autem gratia,
+iam non ex operibus; alioquin gratia
+iam non est gratia.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_7" name="note_7" href="#noteref_7">7.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Tract. in Ioannem</span></span>,
+III, n. 9: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Quid est gratia? Gratis data.
+Quid est gratis data? Donata, non
+reddita.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_8" name="note_8" href="#noteref_8">8.</a></dt><dd class="tei tei-notetext"><span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Debitum
+naturae.</span></span></dd><dt class="tei tei-notelabel"><a id="note_9" name="note_9" href="#noteref_9">9.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Epistula ad Innocent.</span></span>, n. 2:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Nam si intellexissent illi episcopi,
+eam illum dicere gratiam, quam
+etiam cum impiis habemus, cum quibus
+homines sumus, negare vero
+eam quâ Christiani et filii Dei
+sumus, quis eum patienter ... ante
+oculos suos ferret? Quapropter
+non culpandi sunt iudices, qui ecclesiasticâ
+consuetudine nomen gratiae</span></span>
+[<span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span>
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">christianae] audierunt.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_10" name="note_10" href="#noteref_10">10.</a></dt><dd class="tei tei-notetext">On
+the difference between these
+two categories see Pohle-Preuss,
+<span class="tei tei-hi"><span style="font-style: italic">God the Author of Nature and the
+Supernatural</span></span>, pp. 180 sqq.</dd><dt class="tei tei-notelabel"><a id="note_11" name="note_11" href="#noteref_11">11.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Epist.
+ad Innocent.</span></span>, <span class="tei tei-hi"><span style="font-style: italic">l.c.</span></span>: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Etsi
+quâdam non improbandâ ratione dicitur
+gratia Dei quâ creati sumus
+[gratia naturalis], ... alia est
+tamen, quâ praedestinati vocamur,
+iustificamur, glorificamur [gratia
+supernaturalis].</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_12" name="note_12" href="#noteref_12">12.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Epist. ad Sixt.</span></span>, 194, n. 8:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Haec est enim gratia, quam in
+libris Dei legere et populis praedicare
+catholici antistites consueverunt, et
+gratia quam commendat Apostolus
+non est ea quâ creati sumus, ut
+homines essemus, sed quâ iustificati
+sumus, quum mali homines essemus.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_13" name="note_13" href="#noteref_13">13.</a></dt><dd class="tei tei-notetext">St. Augustine,
+<span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span>, 217: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Hoc
+[scil. credere] opus est gratiae, non
+naturae. Opus est, inquam, gratiae
+quam nobis attulit secundus Adam,
+non naturae quam totam perdidit in
+seipso Adam.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_14" name="note_14" href="#noteref_14">14.</a></dt><dd class="tei tei-notetext"><span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Gratia est donum gratis datum
+supernaturale.</span></span></dd><dt class="tei tei-notelabel"><a id="note_15" name="note_15" href="#noteref_15">15.</a></dt><dd class="tei tei-notetext">Cfr. Pohle-Preuss,
+<span class="tei tei-hi"><span style="font-style: italic">Soteriology.
+A Dogmatic Treatise on the Redemption</span></span>,
+pp. 24 sqq., St. Louis 1914.</dd><dt class="tei tei-notelabel"><a id="note_16" name="note_16" href="#noteref_16">16.</a></dt><dd class="tei tei-notetext"><span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Gratia est donum
+gratis datum, supernaturale, ex meritis Christi.</span></span></dd><dt class="tei tei-notelabel"><a id="note_17" name="note_17" href="#noteref_17">17.</a></dt><dd class="tei tei-notetext">Cfr. St. Augustine, <span class="tei tei-hi"><span style="font-style: italic">Contra Duas
+Epistolas Pelagianorum</span></span>, IV, 15.</dd><dt class="tei tei-notelabel"><a id="note_18" name="note_18" href="#noteref_18">18.</a></dt><dd class="tei tei-notetext">Cfr. Rom. III, 21 sqq.; Gal.
+II, 16.</dd><dt class="tei tei-notelabel"><a id="note_19" name="note_19" href="#noteref_19">19.</a></dt><dd class="tei tei-notetext"><span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Gratia est donum gratis datum,
+supernaturale, internum, ex meritis
+Christi.</span></span></dd><dt class="tei tei-notelabel"><a id="note_20" name="note_20" href="#noteref_20">20.</a></dt><dd class="tei tei-notetext">St. Matthew X, 8:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Infirmos
+curate, mortuos suscitate, leprosos
+mundate, daemones eiicite: gratis
+accepistis, gratis date</span></span> (δωρεὰν
+δότε).”</span>—The name <span class="tei tei-q">“gratuitously
+given,”</span> as Fr. Hunter observes (<span class="tei tei-hi"><span style="font-style: italic">Outlines</span></span>,
+III, 10), is <span class="tei tei-q">“tautological and
+not particularly expressive,”</span> and
+<span class="tei tei-q">“helps in no way to indicate what
+is the nature of the graces which
+it is intended to exclude. These are
+such as, for want of a better word,
+we call ingratiating: the Latin name
+used by theologians (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratum faciens</span></span>)
+denotes that they make a man
+pleasing to God, grateful to Him, if
+we understand <em class="tei tei-emph"><span style="font-style: italic">grateful</span></em> of that
+which gives pleasure, and not in
+its commoner sense, which is nearly
+the same as thankful.”</span></dd><dt class="tei tei-notelabel"><a id="note_21" name="note_21" href="#noteref_21">21.</a></dt><dd class="tei tei-notetext">For a list of the charismata see
+1 Cor. XII, 4 sqq. Cfr. Englmann,
+<span class="tei tei-hi"><span style="font-style: italic">Von den Charismen im allgemeinen
+und von dem Sprachencharisma im
+besonderen</span></span>, Ratisbon 1848; Cornely,
+<span class="tei tei-hi"><span style="font-style: italic">Comment. in S. Pauli Priorem
+Epistolam ad Corinthios</span></span>, pp. 410
+sqq., Paris 1890; Chr. Pesch, <span class="tei tei-hi"><span style="font-style: italic">Praelect.
+Dogmat.</span></span>, Vol. V, 3rd ed., pp.
+243 sqq., Freiburg 1908.</dd><dt class="tei tei-notelabel"><a id="note_22" name="note_22" href="#noteref_22">22.</a></dt><dd class="tei tei-notetext">1 Cor. XII, 31: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Aemulamini
+autem charismata meliora, et adhuc
+excellentiorem viam vobis demonstro.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_23" name="note_23" href="#noteref_23">23.</a></dt><dd class="tei tei-notetext"><span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Caritas</span></span>,
+ἀγάπη.</dd><dt class="tei tei-notelabel"><a id="note_24" name="note_24" href="#noteref_24">24.</a></dt><dd class="tei tei-notetext">1 Cor. XIII, 1 sqq. Cfr. St.
+Thomas Aquinas, <span class="tei tei-hi"><span style="font-style: italic">Summa Theol.</span></span>, 1a
+2ae, qu. 111, art. 5: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Unaquaeque
+virtus tanto excellentior est, quanto
+ad altius bonum ordinatur. Semper
+autem finis potior est his, quae sunt
+ad finem [i.e. media]. Gratia autem
+gratum faciens ordinat hominem
+immediate ad coniunctionem ultimi
+finis; gratiae autem gratis datae ordinant
+hominem ad quaedam praeparatoria
+finis ultimi, sicut per
+prophetiam et miracula et huiusmodi
+homines inducuntur ad hoc
+quod ultimo fini coniungantur. Et
+ideo gratia gratum faciens est multo excellentior quam gratia gratis
+data.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_25" name="note_25" href="#noteref_25">25.</a></dt><dd class="tei tei-notetext"><span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Gratia est donum gratis
+datum, supernaturale, internum, gratum
+faciens, ex meritis Christi.</span></span></dd><dt class="tei tei-notelabel"><a id="note_26" name="note_26" href="#noteref_26">26.</a></dt><dd class="tei tei-notetext">Cfr. Pohle-Preuss,
+<span class="tei tei-hi"><span style="font-style: italic">God the Author of Nature and the Supernatural</span></span>,
+pp. 229 sq.</dd><dt class="tei tei-notelabel"><a id="note_27" name="note_27" href="#noteref_27">27.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ibid.</span></span>,
+pp. 298 sq.</dd><dt class="tei tei-notelabel"><a id="note_28" name="note_28" href="#noteref_28">28.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep. ad
+Simplician.</span></span>, I, 9, 22: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Voluntas ipsa,
+nisi aliquid occurrerit quod delectet et invitet animum,
+moveri nullo modo potest; hoc autem, ut occurrat, non est in hominis
+potestate.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_29" name="note_29" href="#noteref_29">29.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Enchiridion</span></span>, c. 98:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Quis tam
+impie desipiat, ut dicat, Deum malas
+hominum voluntates, quas voluerit,
+quando voluerit, ubi voluerit, in
+bonum non posse convertere?</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_30" name="note_30" href="#noteref_30">30.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Domine, ... ad
+te nostras etiam rebelles compelle propitius
+voluntates.</span></span>”</span> For a full treatment
+of God's moral causality the student
+is referred to Ripalda, <span class="tei tei-hi"><span style="font-style: italic">De Ente
+Supernaturali</span></span>, disp. 109, sect. 2 sq.</dd><dt class="tei tei-notelabel"><a id="note_31" name="note_31" href="#noteref_31">31.</a></dt><dd class="tei tei-notetext">Cfr. D. Palmieri,
+<span class="tei tei-hi"><span style="font-style: italic">De Gratia Divina Actuali</span></span>, thes. 15.</dd><dt class="tei tei-notelabel"><a id="note_32" name="note_32" href="#noteref_32">32.</a></dt><dd class="tei tei-notetext"><span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Causa formalis.</span></span></dd><dt class="tei tei-notelabel"><a id="note_33" name="note_33" href="#noteref_33">33.</a></dt><dd class="tei tei-notetext"><span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Causa
+efficiens.</span></span></dd><dt class="tei tei-notelabel"><a id="note_34" name="note_34" href="#noteref_34">34.</a></dt><dd class="tei tei-notetext"><span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Causa meritoria.</span></span></dd><dt class="tei tei-notelabel"><a id="note_35" name="note_35" href="#noteref_35">35.</a></dt><dd class="tei tei-notetext"><span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Causa
+materialis.</span></span></dd><dt class="tei tei-notelabel"><a id="note_36" name="note_36" href="#noteref_36">36.</a></dt><dd class="tei tei-notetext"><span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Causalitas
+moralis.</span></span></dd><dt class="tei tei-notelabel"><a id="note_37" name="note_37" href="#noteref_37">37.</a></dt><dd class="tei tei-notetext"><span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Causalitas
+physica.</span></span></dd><dt class="tei tei-notelabel"><a id="note_38" name="note_38" href="#noteref_38">38.</a></dt><dd class="tei tei-notetext"><span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Causa finalis
+inadaequata.</span></span></dd><dt class="tei tei-notelabel"><a id="note_39" name="note_39" href="#noteref_39">39.</a></dt><dd class="tei tei-notetext"><span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Causa
+finalis adaequata.</span></span></dd><dt class="tei tei-notelabel"><a id="note_40" name="note_40" href="#noteref_40">40.</a></dt><dd class="tei tei-notetext">On the
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">potentia obedientialis</span></span> see
+Pohle-Preuss, <span class="tei tei-hi"><span style="font-style: italic">God the Author of
+Nature and the Supernatural</span></span>, pp.
+188 sqq.</dd><dt class="tei tei-notelabel"><a id="note_41" name="note_41" href="#noteref_41">41.</a></dt><dd class="tei tei-notetext">Can. 7, quoted by Denzinger-Bannwart,
+n. 180.</dd><dt class="tei tei-notelabel"><a id="note_42" name="note_42" href="#noteref_42">42.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Supra</span></span>,
+<a href="#Pg011" class="tei tei-ref">p. 11</a>.</dd><dt class="tei tei-notelabel"><a id="note_43" name="note_43" href="#noteref_43">43.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Lex Domini immaculata, convertens
+animas, ... praeceptum Domini
+lucidum, illuminans oculos.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_44" name="note_44" href="#noteref_44">44.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Christus passus est pro nobis,
+vobis relinquens exemplum, ut sequamini
+vestigia eius.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_45" name="note_45" href="#noteref_45">45.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De
+Spiritu et Litera</span></span>, c. 34:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Visorum suasionibus agit Deus, ut
+velimus et ut credamus, sive extrinsecus
+per evangelicas exhortationes
+sive intrinsecus, ubi nemo habet in
+potestate, quid ei veniat in mentem.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_46" name="note_46" href="#noteref_46">46.</a></dt><dd class="tei tei-notetext">2 Cor. III, 4 sq.:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Fiduciam
+autem talem habemus per Christum
+ad Deum; non quod sufficientes
+simus cogitare aliquid a nobis quasi
+ex nobis, sed sufficientia nostra
+ex Deo est.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_47" name="note_47" href="#noteref_47">47.</a></dt><dd class="tei tei-notetext">1 Cor. III, 6: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Ego
+plantavi, Apollo rigavit; sed Deus incrementum
+dedit</span></span> (ἀλλὰ ὁ θεὸς ηὔξανεν).
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Itaque neque qui plantat est
+aliquid neque qui rigat, sed qui incrementum
+dat, Deus</span></span> (ὁ αὐξάνων
+θεός).”</span></dd><dt class="tei tei-notelabel"><a id="note_48" name="note_48" href="#noteref_48">48.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De
+Gratia Christi</span></span>, c. 19: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Ipse
+in bonis arboribus cooperatur fructum,
+qui et forinsecus rigat atque
+excolit per quemlibet ministrum et
+per se dat intrinsecus incrementum.</span></span>”</span>
+Cfr. also Eph. I, 17 sq., Acts XXVI,
+16 sqq., 2 Cor. IV, 6, 1 John II,
+20 and 27.</dd><dt class="tei tei-notelabel"><a id="note_49" name="note_49" href="#noteref_49">49.</a></dt><dd class="tei tei-notetext">Cfr. Mazzella, <span class="tei tei-hi"><span style="font-style: italic">De Gratia</span></span>, disp.
+1, art. 1, §4, 3rd ed., Rome 1882.</dd><dt class="tei tei-notelabel"><a id="note_50" name="note_50" href="#noteref_50">50.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Tract. in Ioa.</span></span>,
+III, 13: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Magisteria
+forinsecus adiutoria quaedam
+sunt et admonitiones; cathedram in
+coelo habet, qui corda tenet.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_51" name="note_51" href="#noteref_51">51.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">L.c.</span></span>:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Interior magister est,
+qui docet; Christus docet, inspiratio
+ipsius docet.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_52" name="note_52" href="#noteref_52">52.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep. 17 de Incarn. et Grat.</span></span>
+n. 67: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Frustra [divinus sermo] exterioribus
+auribus sonat, nisi Deus
+spiritali munere auditum hominis
+interioris aperiat.</span></span>”</span> Other Patristic
+texts will be found in the classic
+work of Ripalda, <span class="tei tei-hi"><span style="font-style: italic">De Ente Supernaturali</span></span>,
+disp. 101, sect. 3-4.</dd><dt class="tei tei-notelabel"><a id="note_53" name="note_53" href="#noteref_53">53.</a></dt><dd class="tei tei-notetext">It is to be noted, however, that
+the term <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia inspirationis</span></span>, both in
+the writings of St. Augustine and in
+the decrees of Trent (Sess. VI, can.
+3), sometimes also denotes the immediate
+illuminating grace of the
+mind.</dd><dt class="tei tei-notelabel"><a id="note_54" name="note_54" href="#noteref_54">54.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Gratia
+Christi</span></span>, c. 12:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Quâ gratiâ agitur, non solum ut
+facienda noverimus, verum etiam ut
+cognita faciamus, nec ut solum diligenda
+credamus, verum etiam ut
+credita diligamus.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_55" name="note_55" href="#noteref_55">55.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Op. cit.</span></span>, c. 26:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Cognitionem
+et dilectionem, sicut sunt discernenda,
+discernat, quia scientia
+inflat, quando caritas aedificat....
+Et quum sit utrumque donum Dei,
+sed unum minus, alterum maius, non
+sic iustitiam nostram super laudem
+iustificatoris extollat, ut horum duorum
+quod minus est divino tribuat
+adiutorio, quod autem maius est
+humano usurpet arbitrio.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_56" name="note_56" href="#noteref_56">56.</a></dt><dd class="tei tei-notetext">He applies a variety of practically
+synonymous terms to the
+strengthening grace of the will, for instance:
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">delectatio coelestis</span></span>,
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">spiritus caritatis</span></span>,
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">inspiratio dilectionis</span></span>,
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">bona voluntas</span></span>,
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">voluptas</span></span>,
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">sanctum desiderium</span></span>,
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">inspiratio suavitatis</span></span>,
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">cupiditas boni</span></span>, etc.</dd><dt class="tei tei-notelabel"><a id="note_57" name="note_57" href="#noteref_57">57.</a></dt><dd class="tei tei-notetext">Canon 4:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Quisquis dixerit,
+eandem gratiam Dei per Iesum
+Christum D. N. propter hoc tantum
+adiuvare ad non peccandum, quia
+per ipsam nobis aperitur el revelatur
+intelligentia mandatorum, ut sciamus
+quid appetere et quid vitare debeamus,
+non autem per illam nobis
+praestari ut quod faciendum cognoverimus,
+etiam facere diligamus
+atque valeamus, a. s.; ... quum sit
+utrumque donum Dei, et scire quid
+facere debeamus et diligere ut faciamus.</span></span>”</span>
+(Denzinger-Bannwart, n. 104.)</dd><dt class="tei tei-notelabel"><a id="note_58" name="note_58" href="#noteref_58">58.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Contra Collator.</span></span>,
+c. VII, 2:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Trahit timor; principium enim
+sapientiae timor Domini (Prov. I, 7).
+Trahit laetitia, quoniam laetatus
+sum in his, quae dicta sunt mihi:
+in domum Domini ibimus (Ps.
+CXXI, 1). Trahit desiderium, quoniam
+concupiscit et deficit anima mea
+in atria Domini (Ps. LXXXIII, 3).
+Trahunt delectationes: quam dulcia
+enim faucibus meis eloquia tua,
+super mel et favum ori meo (Ps.
+CXVIII, 103). Et quis perspicere
+aut enarrare possit, per quos affectus
+visitatio Dei animum ducat humanum?</span></span>”</span>
+Cfr. Schiffini, <span class="tei tei-hi"><span style="font-style: italic">De Gratia
+Divina</span></span>, thes. 11; Palmieri, <span class="tei tei-hi"><span style="font-style: italic">De
+Gratia Divina Actuali</span></span>, thes. 8.</dd><dt class="tei tei-notelabel"><a id="note_59" name="note_59" href="#noteref_59">59.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Anima</span></span>,
+I, 8: Ἄνευ φαντάσματος οὐκ ἔστι νοεῖν.</dd><dt class="tei tei-notelabel"><a id="note_60" name="note_60" href="#noteref_60">60.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Peccatorum Meritis et
+Remissione</span></span>, II, 19, 33: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">... ut
+suave faciat, quod non delectabat.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_61" name="note_61" href="#noteref_61">61.</a></dt><dd class="tei tei-notetext">2 Cor. XII, 9: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Sufficit
+tibi gratia mea.</span></span>”</span> For further information
+on this point the student
+is referred to Ripalda, <span class="tei tei-hi"><span style="font-style: italic">De Ente
+Supernaturali</span></span>, disp. 44, sect. 9.</dd><dt class="tei tei-notelabel"><a id="note_62" name="note_62" href="#noteref_62">62.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">In Psalmos</span></span>, 102, n. 16:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Vocat [Deus] per
+intimam cognitionem.</span></span>”</span>—<span class="tei tei-hi"><span style="font-style: italic">Tract.
+in Ioa.</span></span>, 26, n.
+7: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Videte quomodo trahit Pater,
+docendo delectat.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_63" name="note_63" href="#noteref_63">63.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Summa Theol.</span></span>, 1a 2ae, qu.
+110, art. 2.</dd><dt class="tei tei-notelabel"><a id="note_64" name="note_64" href="#noteref_64">64.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">S. Theol.</span></span>, 1a 2ae, qu. 25, art.
+2.</dd><dt class="tei tei-notelabel"><a id="note_65" name="note_65" href="#noteref_65">65.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">... quum sit utrumque donum
+Dei, et scire quid facere debeamus,
+et diligere ut faciamus.</span></span>”</span> (<span class="tei tei-hi"><span style="font-style: italic">V. supra</span></span>,
+<a href="#Pg025" class="tei tei-ref">p. 25</a>.)</dd><dt class="tei tei-notelabel"><a id="note_66" name="note_66" href="#noteref_66">66.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Amor Dei
+propter se super omnia.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_67" name="note_67" href="#noteref_67">67.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">V. infra</span></span>,
+<a href="#Part_II_Chapter_I" class="tei tei-ref">Part II, Ch. I</a>.</dd><dt class="tei tei-notelabel"><a id="note_68" name="note_68" href="#noteref_68">68.</a></dt><dd class="tei tei-notetext">Cfr., <span class="tei tei-hi"><span style="font-style: italic">e.g.</span></span>,
+<span class="tei tei-hi"><span style="font-style: italic">De Trinitate</span></span>, VIII,
+10: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Quid est dilectio vel caritas,
+quam tantopere Scriptura divina
+laudat et praedicat, nisi amor boni?</span></span>”</span>—<span class="tei tei-hi"><span style="font-style: italic">Contra
+Duas Epistolas Pelag.</span></span>, II,
+9, 21: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Quid est boni cupiditas nisi
+caritas?</span></span>”</span>—<span class="tei tei-hi"><span style="font-style: italic">De Gratia Christi</span></span>, c. 21:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Quasi vero aliud sit bona voluntas
+quam caritas.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_69" name="note_69" href="#noteref_69">69.</a></dt><dd class="tei tei-notetext">It should also be noted that
+in Augustine's writings <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">inspiratio
+caritatis</span></span>, as an immediate grace of
+the will, is not necessarily identical
+with the infusion of theological love.</dd><dt class="tei tei-notelabel"><a id="note_70" name="note_70" href="#noteref_70">70.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">E.g.</span></span> Berti,
+<span class="tei tei-hi"><span style="font-style: italic">De Theol. Discipl.</span></span>,
+XIV, 7.</dd><dt class="tei tei-notelabel"><a id="note_71" name="note_71" href="#noteref_71">71.</a></dt><dd class="tei tei-notetext">Cfr.
+Alvarez, <span class="tei tei-hi"><span style="font-style: italic">De Aux.</span></span>, disp.
+67, n. 6.</dd><dt class="tei tei-notelabel"><a id="note_72" name="note_72" href="#noteref_72">72.</a></dt><dd class="tei tei-notetext">Alvarez,
+<span class="tei tei-hi"><span style="font-style: italic">op. cit.</span></span>, disp. 74.—Cfr.
+John VI, 44: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Nemo potest
+venire ad me, nisi Pater, qui misit
+me, traxerit eum.</span></span>”</span> Apoc. III, 20:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Ecce sto ad ostium et pulso; si quis
+audierit vocem meam et aperuerit
+mihi ianuam, intrabo ad illum.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_73" name="note_73" href="#noteref_73">73.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Comment. in Summam Theol.
+S. Thomae Aquinatis</span></span>, p. 2, tr. 6, qu.
+2, art. 2, §2.</dd><dt class="tei tei-notelabel"><a id="note_74" name="note_74" href="#noteref_74">74.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">V. supra</span></span>,
+Nos. <a href="#Part_I_Chapter_I_Section_2_No_1" class="tei tei-ref">1</a>
+and <a href="#Part_I_Chapter_I_Section_2_No_2" class="tei tei-ref">2</a>.</dd><dt class="tei tei-notelabel"><a id="note_75" name="note_75" href="#noteref_75">75.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ad
+Simplic.</span></span>, I, 2, n. 21: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Quis
+potest credere, nisi aliquâ vocatione,
+h. e. aliquâ rerum testificatione
+tangatur? Quis habet in potestate
+tali viso attingi mentem suam, quo
+eius voluntas moveatur ad fidem?</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_76" name="note_76" href="#noteref_76">76.</a></dt><dd class="tei tei-notetext">Cfr. Suarez, <span class="tei tei-hi"><span style="font-style: italic">De Div. Grat.</span></span>,
+III, 4: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">In Conciliis et Patribus
+nullum vestigium talis gratiae invenimus,
+quin potius ipsam inspirationem
+ponunt ut gratiam primam
+et praeterea indicant immediate infundi
+ab ipso Spiritu Sancto et non
+mediante aliquâ qualitate.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_77" name="note_77" href="#noteref_77">77.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De
+Gratia</span></span>, diss. 4, art. 2.</dd><dt class="tei tei-notelabel"><a id="note_78" name="note_78" href="#noteref_78">78.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Summa Theol.</span></span>, 1a 2ae, qu. 110,
+art. 2: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">In eo, qui dicitur gratiam
+Dei habere, significatur esse quidam
+effectus gratuitae Dei voluntatis.
+Dictum est autem supra (qu. 109,
+art. 1), quod dupliciter ex gratuita
+Dei voluntate homo adiuvatur: uno
+modo inquantum anima hominis
+movetur a Deo ad aliquid cognoscendum
+vel volendum vel agendum;
+et hoc modo ipse gratuitus effectus
+in homine non est qualitas, sed
+motus quidam animae; actus enim
+moventis in moto est motus, ut dicitur
+(Phys. 1, 3, text. 18). Alio
+modo adiuvatur homo ex gratuita
+Dei voluntate, secundum quod aliquod
+habituale donum a Deo animae
+infunditur ... et sic donum gratiae
+qualitas quaedam est.</span></span>”</span>—Cfr. Palmieri,
+<span class="tei tei-hi"><span style="font-style: italic">De Gratia Div. Actuali</span></span>, thes.
+16; Pesch, <span class="tei tei-hi"><span style="font-style: italic">Praelect. Dogmat.</span></span>, Vol.
+V, 3rd ed., pp. 23 sqq.; Schiffini,
+<span class="tei tei-hi"><span style="font-style: italic">De Gratia Divina</span></span>, pp. 220 sqq.
+The Thomistic doctrine on this point
+is viewed with favor by several
+Molinist theologians, <span class="tei tei-hi"><span style="font-style: italic">e.g.</span></span>, Platel
+(<span class="tei tei-hi"><span style="font-style: italic">De Gratia</span></span>, n. 547) and Gutberlet
+(<span class="tei tei-hi"><span style="font-style: italic">Dogmatische Theologie</span></span>, Vol. VIII,
+pp. 25 sq., Mainz 1897).</dd><dt class="tei tei-notelabel"><a id="note_79" name="note_79" href="#noteref_79">79.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De
+Peccat. Merit. et Rem.</span></span>, II,
+18: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Quoniam quod a Deo nos
+avertimus nostrum est, et haec est
+voluntas mala; quod vero ad Deum
+nos convertimus nisi ipso excitante
+et adiuvante non possumus, et haec
+est voluntas bona.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_80" name="note_80" href="#noteref_80">80.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Grat. et Lib. Arbitr.</span></span>, c. 17,
+33: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Ipse ut velimus, operatur incipiens,
+qui volentibus cooperatur
+perficiens.</span></span>”</span>—On certain differences
+of opinion on this point between
+Suarez (<span class="tei tei-hi"><span style="font-style: italic">De Div. Motione</span></span>,
+III, 5) and St. Thomas (<span class="tei tei-hi"><span style="font-style: italic">Summa
+Theol.</span></span>, 1a 2ae, qu. 111, art. 2), see
+Schiffini, <span class="tei tei-hi"><span style="font-style: italic">De Gratia Divina</span></span>, pp. 252
+sqq.</dd><dt class="tei tei-notelabel"><a id="note_81" name="note_81" href="#noteref_81">81.</a></dt><dd class="tei tei-notetext">Cfr.
+Ps. LVIII, 11; XXII, 6.</dd><dt class="tei tei-notelabel"><a id="note_82" name="note_82" href="#noteref_82">82.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Enchiridion</span></span>,
+c. 32: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Nolentem
+praevenit, ut velit; volentem
+subsequitur, ne frustra velit.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_83" name="note_83" href="#noteref_83">83.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Conc. Trident.</span></span>, Sess. VI,
+cap. 5: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Declarat praeterea, ipsius justificationis
+exordium in adultis a
+Dei per Iesum Christum praeveniente
+gratia sumendum esse, h. e.
+ab eius vocatione, qua nullis eorum
+existentibus meritis vocantur.</span></span>”</span>
+(Denzinger-Bannwart, n. 797.)</dd><dt class="tei tei-notelabel"><a id="note_84" name="note_84" href="#noteref_84">84.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Summa Theol.</span></span>, 1a 2ae, qu. 111,
+art. 3: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Sicut gratia dividitur in
+operantem et cooperantem secundum
+diversos effectus, ita etiam in praevenientem
+et subsequentem, qualitercumque
+gratia accipiatur (i.e. sive
+habitualis sive actualis). Sunt autem
+quinque effectus gratiae in
+nobis, quorum primus est ut anima
+sanetur; secundus ut bonum velit;
+tertius est ut bonum quod vult
+efficaciter operetur; quartus est ut
+in bono perseveret; quintus est ut
+ad gloriam perveniat. Et ideo
+gratia, secundum quod causat in
+nobis primum effectum, vocatur
+praeveniens respectu secundi effectus;
+et prout causat in nobis secundum,
+vocatur subsequens respectu
+primi effectus. Et sicut unus
+effectus est posterior uno effectu et
+prior alio, ita gratia potest dici
+praeveniens et subsequens secundum
+eundem effectum respectu diversorum.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_85" name="note_85" href="#noteref_85">85.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Conc. Trident.</span></span>, Sess. VI,
+cap. 16: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Iesus Christus in ipsos iustificatos
+iugiter virtutem influit, quae
+virtus bona eorum opera semper
+antecedit et comitatur et subsequitur.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_86" name="note_86" href="#noteref_86">86.</a></dt><dd class="tei tei-notetext">On the distinction to be
+drawn between the various members
+of these pairs, whether it be
+real or merely logical, theologians
+differ. Cfr. Palmieri, <span class="tei tei-hi"><span style="font-style: italic">De Div. Grat.</span></span>,
+thes. 18; Chr. Pesch, <span class="tei tei-hi"><span style="font-style: italic">Praelect.
+Dogmat.</span></span>, Vol. V, 3rd ed., pp. 17
+sqq.; Schiffini, <span class="tei tei-hi"><span style="font-style: italic">De Gratia Divina</span></span>, pp.
+241 sqq.</dd><dt class="tei tei-notelabel"><a id="note_87" name="note_87" href="#noteref_87">87.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">V. supra</span></span>,
+Nos. <a href="#Part_I_Chapter_I_Section_2_No_1" class="tei tei-ref">1</a> and
+<a href="#Part_I_Chapter_I_Section_2_No_4" class="tei tei-ref">4</a>.</dd><dt class="tei tei-notelabel"><a id="note_88" name="note_88" href="#noteref_88">88.</a></dt><dd class="tei tei-notetext">Sess. VI, cap. 5 and can. 4,
+quoted in Denzinger-Bannwart's
+<span class="tei tei-hi"><span style="font-style: italic">Enchiridion</span></span>, n. 797 and 814.</dd><dt class="tei tei-notelabel"><a id="note_89" name="note_89" href="#noteref_89">89.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ad
+Simplic.</span></span>, I, qu. 2, n. 22:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Voluntas ipsa, nisi aliquid occurrerit,
+quod delectet atque invitet
+animum, moveri nullo modo potest;
+hoc autem ut occurrat, non est in
+hominis potestate.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_90" name="note_90" href="#noteref_90">90.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Contr. Collator.</span></span>, c. VII, 2:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Et quis perspicere aut enarrare
+possit, per quos affectus visitatio
+Dei animum ducat humanum, ut quae
+fugiebat sequatur, quae oderat diligat,
+quae fastidiebat esuriat, ac subitâ
+commutatione mirabili quae
+clausa ei fuerant sint aperta, quae
+onerosa levia, quae amara sint
+dulcia, quae obscura sint lucida?</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_91" name="note_91" href="#noteref_91">91.</a></dt><dd class="tei tei-notetext">Cfr. M. Cronin, <span class="tei tei-hi"><span style="font-style: italic">The Science of
+Ethics</span></span>, Vol. I, pp. 30 sqq., Dublin
+1909.</dd><dt class="tei tei-notelabel"><a id="note_92" name="note_92" href="#noteref_92">92.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Contra
+Duas Epistolas Pelagian.</span></span>,
+II, 9, 21: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Multa Deus facit
+in homine bona, quae non facit
+homo; nulla vero facit homo, quae
+non facit Deus, ut faciat homo.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_93" name="note_93" href="#noteref_93">93.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De
+Gratia et Lib. Arbitr.</span></span>, c.
+17, n. 33: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Ut ergo velimus, sine
+nobis operatur; quum autem volumus
+et sic volumus ut faciamus, nobiscum
+cooperatur; tamen sine illo vel
+operante ut velimus, vel cooperante
+quum volumus, ad bona pietatis
+opera nihil valemus.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_94" name="note_94" href="#noteref_94">94.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Gratia et Lib. Arbitr.</span></span>, c.
+14: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Si ergo Deus tria haec, h. e.
+bonum cogitare, velle, perficere,
+operatur in nobis (2 Cor. III, 5;
+Phil. II, 13), primum profecto sine
+nobis, secundum nobiscum, tertium
+per nos facit. Siquidem immittendo
+bonam cogitationem, nos praevenit;
+immutando etiam malam voluntatem
+sibi per consensum iungit; ministrando
+et consensui facultatem foris per
+apertum opus nostrum internus opifex
+innotescit. Sane ipsi nos praevenire
+nequaquam possumus. Qui
+autem bonum neminem invenit,
+neminem salvat, quem non praevenit.
+A Deo ergo sine dubio nostrae fit
+salutis exordium, nec per nos utique
+nec nobiscum. Verum consensus et
+opus, etsi non ex nobis, non iam
+tamen sine nobis.</span></span>”</span>—On the misinterpretation
+of this text by the
+Jansenists, see Palmieri, <span class="tei tei-hi"><span style="font-style: italic">De Gratia
+Divina Actuali</span></span>, pp. 84 sq.</dd><dt class="tei tei-notelabel"><a id="note_95" name="note_95" href="#noteref_95">95.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Moral.</span></span>,
+XVI, 10: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Superna
+pietas prius agit in nobis aliquid
+sine nobis [gratia praeveniens], ut
+subsequente libero arbitrio bonum,
+quod appetimus, agat nobiscum
+[gratia cooperans].</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_96" name="note_96" href="#noteref_96">96.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Conc.
+Trid.</span></span>, Sess. VI, c. 16:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Tanta est [Dei] erga homines
+bonitas, ut eorum velit esse merita
+quae sunt ipsius dona.</span></span>”</span> (Denzinger-Bannwart,
+n. 810.)</dd><dt class="tei tei-notelabel"><a id="note_97" name="note_97" href="#noteref_97">97.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De
+Grat. et Lib. Arbitr.</span></span>, c. 16,
+32: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Certum enim est nos mandata
+servare, si volumus; sed quia praeparatur
+voluntas a Domino, ab illo
+petendum est, ut tantum velimus
+quantum sufficit, ut volendo faciamus.
+Certum est nos velle,
+quum volumus; sed ille facit ut velimus
+bonum, de quo dictum est quod
+paulo ante posui (Prov. VIII, 35):
+</span><span class="tei tei-q"><span style="font-style: italic">Praeparatur voluntas a Domino</span></span><span style="font-style: italic">;
+de quo dictum est (Ps. XXXVI,
+32): </span><span class="tei tei-q"><span style="font-style: italic">A Domino gressus hominis
+dirigentur et viam eius volet</span></span><span style="font-style: italic">; de
+quo dictum est (Phil. II, 13):
+</span><span class="tei tei-q"><span style="font-style: italic">Deus est qui operatur in nobis et
+velle.</span></span><span style="font-style: italic"> Certum est nos facere quum
+facimus; sed ille facit ut faciamus,
+praebendo vires efficacissimas voluntati,
+qui dixit (Ezech. XXXVI, 27):
+</span><span class="tei tei-q"><span style="font-style: italic">Faciam ut in iustificationibus meis
+ambuletis et iudicia mea observetis
+et faciatis.</span></span><span style="font-style: italic"> Quum dicit: </span><span class="tei tei-q"><span style="font-style: italic">Faciam ut
+faciatis,</span></span><span style="font-style: italic"> quid aliud dicit nisi (Ezech.
+XI, 19): </span><span class="tei tei-q"><span style="font-style: italic">Auferam a vobis cor
+lapideum,</span></span><span style="font-style: italic"> unde non faciebatis,
+(Ezech. XXXVI, 26), et </span><span class="tei tei-q"><span style="font-style: italic">dabo vobis
+cor carneum,</span></span><span style="font-style: italic"> unde facitis.</span></span>”</span>—On
+the subject of this paragraph see
+Palmieri, <span class="tei tei-hi"><span style="font-style: italic">op. cit.</span></span>, thes. 10, and Chr.
+Pesch, <span class="tei tei-hi"><span style="font-style: italic">op. cit.</span></span>, pp. 14 sqq.</dd><dt class="tei tei-notelabel"><a id="note_98" name="note_98" href="#noteref_98">98.</a></dt><dd class="tei tei-notetext">Cfr. Pohle-Preuss,
+<span class="tei tei-hi"><span style="font-style: italic">God the Author
+of Nature and the Supernatural</span></span>,
+pp. 67 sqq.</dd><dt class="tei tei-notelabel"><a id="note_99" name="note_99" href="#noteref_99">99.</a></dt><dd class="tei tei-notetext">Cfr. Palmieri, <span class="tei tei-hi"><span style="font-style: italic">De Div. Grat.
+Actuali</span></span>; thes. 17, and Chr. Pesch,
+<span class="tei tei-hi"><span style="font-style: italic">Praelect. Dogmat.</span></span>, Vol. V, 3rd ed.,
+pp. 28 sqq.</dd><dt class="tei tei-notelabel"><a id="note_100" name="note_100" href="#noteref_100">100.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">V. infra</span></span>,
+<a href="#Part_I_Chapter_III_Section_2" class="tei tei-ref">Ch. III, Sect. 2</a>.</dd><dt class="tei tei-notelabel"><a id="note_101" name="note_101" href="#noteref_101">101.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Grat. et Lib. Arbitr.</span></span>, c.
+16, 32: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Certum est nos facere,
+quum facimus; sed ille facit ut
+faciamus, praebendo vires efficacissimas
+voluntati.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_102" name="note_102" href="#noteref_102">102.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Corrept. et Grat.</span></span>, c. 11:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Acceperat posse, si vellet [gratia
+sufficiens]; sed non habuit velle
+[gratia efficax] quod posset, nam si
+habuisset, perseverasset.</span></span>”</span> Cfr. Palmieri,
+<span class="tei tei-hi"><span style="font-style: italic">De Div. Grat. Actuali</span></span>, thes.
+11.</dd><dt class="tei tei-notelabel"><a id="note_103" name="note_103" href="#noteref_103">103.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Nat. et Grat.</span></span>,
+43: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Nam
+Deus impossibilia non iubet, sed
+iubendo monet, et facere quod
+possis, et petere quod non possis,
+et adiuvat ut possis.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_104" name="note_104" href="#noteref_104">104.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De
+Gratia Christi</span></span>, IV, 10:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">... ita inefficax, ex qua operatio
+ne possit quidem sequi, nisi eius
+inefficacia per aliam suppleatur.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_105" name="note_105" href="#noteref_105">105.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Illud
+a recentioribus prolatum
+gratiae sufficientis genus, quo adiuvante
+nullum unquam opus factum
+est aut fiet unquam, videtur monstrum
+quoddam singulare gratiae,
+solummodo peccatis faciendis maiorique
+damnationi accersendae
+serviens.</span></span>”</span> (<span class="tei tei-hi"><span style="font-style: italic">De Grat. Christi</span></span>, III,
+3).</dd><dt class="tei tei-notelabel"><a id="note_106" name="note_106" href="#noteref_106">106.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Gratia sufficiens statui
+nostro non tam utilis quam perniciosa est,
+sic ut proinde merito possimus
+petere: A gratia sufficienti libera
+nos, Domine.</span></span>”</span> This assertion was
+condemned by Pope Alexander VIII
+in 1690. It is convincingly refuted
+by Schiffini, <span class="tei tei-hi"><span style="font-style: italic">De Gratia Divina</span></span>, pp.
+354 sqq.</dd><dt class="tei tei-notelabel"><a id="note_107" name="note_107" href="#noteref_107">107.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Hoc etiam secundum
+fidem catholicam credimus, quod acceptâ
+per baptismum gratiâ omnes baptizati
+Christo auxiliante et cooperante,
+quae ad salutem pertinent, possint
+et debeant, si fideliter laborare
+voluerint, adimplere.</span></span>”</span> (Denzinger-Bannwart,
+n. 200.)</dd><dt class="tei tei-notelabel"><a id="note_108" name="note_108" href="#noteref_108">108.</a></dt><dd class="tei tei-notetext">Sess. VI,
+can. 4: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Si quis
+dixerit, liberum hominis arbitrium
+a Deo motum et excitatum nihil
+cooperari Deo, ... neque posse dissentire,
+si velit, anathema sit.</span></span>”</span>
+(Denzinger-Bannwart, n. 814.)</dd><dt class="tei tei-notelabel"><a id="note_109" name="note_109" href="#noteref_109">109.</a></dt><dd class="tei tei-notetext">Is. V, 4: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Quid est, quod
+debui ultra facere vineae meae et
+non feci ei? An quod exspectavi,
+ut faceret uvas et fecit labruscas?</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_110" name="note_110" href="#noteref_110">110.</a></dt><dd class="tei tei-notetext">Prov.
+I, 24: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Vocavi et renuistis,
+extendi manum meam et non
+fuit qui adspiceret.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_111" name="note_111" href="#noteref_111">111.</a></dt><dd class="tei tei-notetext">Matth.
+XI, 21.</dd><dt class="tei tei-notelabel"><a id="note_112" name="note_112" href="#noteref_112">112.</a></dt><dd class="tei tei-notetext">Cfr. Matth. XXIII, 37; Acts
+VII, 51; 1 Cor. X, 13; 2 Cor. VI,
+1; 1 Thess. V, 19.</dd><dt class="tei tei-notelabel"><a id="note_113" name="note_113" href="#noteref_113">113.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Contra Haer.</span></span>, IV,
+37, 1: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Illud autem quod dicit (Matth.
+XXIII, 37): Quoties volui colligere
+filios tuos, et noluisti, veterem libertatem
+hominis manifestat, quia liberum
+eum fecit Deus ab initio....
+Vis enim a Deo non fit, sed bona
+sententia adest illi semper. Et propter
+hoc consilium quidem bonum
+dat omnibus.... Et qui operantur
+quidem illud [gratia efficax], gloriam
+et honorem percipient, quoniam operati
+sunt bonum, quum possint
+non operari illud; hi autem, qui illud
+non operantur, indicium iustum
+excipient Dei, quoniam non sunt
+operati bonum [gratia inefficax],
+quum possint operari illud [gratia
+vere et mere sufficiens].</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_114" name="note_114" href="#noteref_114">114.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Gratia
+Dei ... quae hominum
+adiuvat voluntates: qua ut
+non adiuventur, in ipsis itidem causa
+est, non in Deo.</span></span>”</span> <span class="tei tei-hi"><span style="font-style: italic">De Peccat. Mer.
+et Rem.</span></span>, II, 17.</dd><dt class="tei tei-notelabel"><a id="note_115" name="note_115" href="#noteref_115">115.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De
+Lib. Arbitr.</span></span>, III, 16: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Ex
+eo quod non accepit, nullus reus
+est; ex eo autem quod non facit
+quod debet, iuste reus est. Debet
+autem [facere], si accepit et voluntatem
+liberam et sufficientissimam
+facultatem.</span></span>”</span> On the Jansenist distortions
+of St. Augustine's teaching
+see Palmieri, <span class="tei tei-hi"><span style="font-style: italic">De Gratia Divina
+Actuali</span></span>, thes. 48. The doctrine of
+the Greek Fathers is thoroughly rehearsed
+by Isaac Habert, <span class="tei tei-hi"><span style="font-style: italic">Theol.
+Patr. Graec.</span></span>, II, 6 sq.</dd><dt class="tei tei-notelabel"><a id="note_116" name="note_116" href="#noteref_116">116.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Conc. Vat.,</span></span>
+Sess. III, De Revel., can. 1: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Si quis dixerit, Deum
+unum et verum, Creatorem et
+Dominum nostrum, per ea, quae facta
+sunt, naturali rationis humanae
+lumine certo cognosci non posse,
+anathema sit.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_117" name="note_117" href="#noteref_117">117.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Conc.
+Vat.</span></span>, Sess. III, cap. 4:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Hoc quoque perpetuus Ecclesiae
+catholicae consensus tenuit et tenet,
+duplicem esse ordinem cognitionis,
+non solum principio, sed obiecto
+etiam distinctum: principio quidem,
+quia in altero naturali ratione et
+altero fide divinâ cognoscimus; obiecto
+autem, quia praeter ea, ad
+quae naturalis ratio pertingere potest,
+credenda nobis proponuntur mysteria
+in Deo abscondita, quae, nisi revelata
+divinitus, innotescere non possunt.</span></span>”</span>
+(Denzinger-Bannwart, n. 1795.)</dd><dt class="tei tei-notelabel"><a id="note_118" name="note_118" href="#noteref_118">118.</a></dt><dd class="tei tei-notetext">Nicholas
+d'Autricourt, a master
+in the University of Paris, in 1348,
+was compelled by the Sorbonne and
+the Apostolic See to retract a number
+of propositions taken from his
+writings which were infected with
+scepticism. These propositions, most
+of which had been censured
+as heretical, and some as merely
+false, may be found in Natalis
+Alexander, <span class="tei tei-hi"><span style="font-style: italic">Hist. Eccles.</span></span>, ed. Bing.,
+XV, 195, and also, with some explanatory
+remarks, in Denifle-Chatelain,
+<span class="tei tei-hi"><span style="font-style: italic">Chartularium Univ. Paris.</span></span>, II,
+1, Paris 1891.</dd><dt class="tei tei-notelabel"><a id="note_119" name="note_119" href="#noteref_119">119.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">Klotz-,
+Stock- und Steintheorie</span></span>.”</span></dd><dt class="tei tei-notelabel"><a id="note_120" name="note_120" href="#noteref_120">120.</a></dt><dd class="tei tei-notetext">On
+Traditionalism, see Pohle-Preuss,
+<span class="tei tei-hi"><span style="font-style: italic">God: His Knowability, Essence,
+and Attributes</span></span>, pp. 44 sqq.,
+2nd ed., St. Louis 1914.</dd><dt class="tei tei-notelabel"><a id="note_121" name="note_121" href="#noteref_121">121.</a></dt><dd class="tei tei-notetext">Wisd. XIII, 1 sqq.; Rom. I,
+20 sq.; Rom. II, 14 sq. Cfr. Pohle-Preuss,
+<span class="tei tei-hi"><span style="font-style: italic">op. cit.</span></span>, pp. 17 sqq.</dd><dt class="tei tei-notelabel"><a id="note_122" name="note_122" href="#noteref_122">122.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ibid.</span></span>,
+pp. 38 sqq.</dd><dt class="tei tei-notelabel"><a id="note_123" name="note_123" href="#noteref_123">123.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Summa
+Theol</span></span>., 1a, qu. 2, art.
+2, ad 1: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Deum esse et alia huiusmodi
+... non sunt articuli fidei, sed
+praeambula ad articulos; sic enim
+fides praesupponit cognitionem naturalem,
+sicut gratia naturam et perfectio
+perfectibile</span></span>.”</span></dd><dt class="tei tei-notelabel"><a id="note_124" name="note_124" href="#noteref_124">124.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Luther's Werke</span></span>, ed. Walch,
+XII, 400, Halle 1742: <span class="tei tei-q">“<span lang="de" class="tei tei-foreign" xml:lang="de"><span style="font-style: italic">Alles, was
+sie örtert und schleusst, so gewisslich
+falsch und irrig ist, als Gott lebt.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_125" name="note_125" href="#noteref_125">125.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Conc.
+Trid.</span></span>, Sess. VI, cap. 1 and canon 5.</dd><dt class="tei tei-notelabel"><a id="note_126" name="note_126" href="#noteref_126">126.</a></dt><dd class="tei tei-notetext">On the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">vulnera naturae</span></span> cfr.
+Pohle-Preuss, <span class="tei tei-hi"><span style="font-style: italic">God the Author of
+Nature and the Supernatural</span></span>, pp.
+298 sqq., St. Louis 1912. Already
+St. Augustine observed: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Ad
+miseriam iustae damnationis pertinet
+ignorantia et difficultas, quam
+patitur homo ab exordio nativitatis
+suae, nec ab isto malo nisi Dei gratiâ
+liberatur.</span></span>”</span> (<span class="tei tei-hi"><span style="font-style: italic">Retract.</span></span>, I. 9.)</dd><dt class="tei tei-notelabel"><a id="note_127" name="note_127" href="#noteref_127">127.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Propos.</span></span> 41:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Omnis cognitio
+Dei etiam naturalis, etiam in philosophis
+ethnicis, non potest venire
+nisi a Deo; et sine gratia non producit
+nisi praesumptionem, vanitatem
+et oppositionem ad ipsum Deum loco
+affectuum adorationis, gratitudinis
+et amoris.</span></span>”</span> (Denzinger-Bannwart,
+n. 1391.)</dd><dt class="tei tei-notelabel"><a id="note_128" name="note_128" href="#noteref_128">128.</a></dt><dd class="tei tei-notetext">On the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">debitum
+naturae</span></span> cfr.
+Pohle-Preuss, <span class="tei tei-hi"><span style="font-style: italic">God the Author of
+Nature and the Supernatural</span></span>, pp.
+184 sq.</dd><dt class="tei tei-notelabel"><a id="note_129" name="note_129" href="#noteref_129">129.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Summa Theol.</span></span>, 1a 2ae, qu. 2,
+art. 4.</dd><dt class="tei tei-notelabel"><a id="note_130" name="note_130" href="#noteref_130">130.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Conc.
+Vatic.</span></span>, Sess. III, <span class="tei tei-hi"><span style="font-style: italic">De
+Revel.</span></span>, cap. 2: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Ut ea, quae in
+rebus divinis humanae rationi per
+se impervia non sunt, in praesenti
+quoque generis humani conditione
+ab omnibus expedite, firmâ certitudine
+et nullo admixto errore cognosci
+possint.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_131" name="note_131" href="#noteref_131">131.</a></dt><dd class="tei tei-notetext">Cfr.
+Chastel, S. J., <span class="tei tei-hi"><span style="font-style: italic">De la Valeur
+de la Raison Humaine</span></span>, Paris 1854;
+O. Willmann, <span class="tei tei-hi"><span style="font-style: italic">Geschichte des Idealismus</span></span>,
+Vol. III, 2nd ed., pp. 811
+sqq., Braunschweig 1908; Bellarmine,
+<span class="tei tei-hi"><span style="font-style: italic">De Gratia et Libero Arbitrio</span></span>,
+V, 1 sqq.</dd><dt class="tei tei-notelabel"><a id="note_132" name="note_132" href="#noteref_132">132.</a></dt><dd class="tei tei-notetext">The only dissenting voice is
+that of Cardinal Cajetan.</dd><dt class="tei tei-notelabel"><a id="note_133" name="note_133" href="#noteref_133">133.</a></dt><dd class="tei tei-notetext">Mezzofanti spoke perfectly
+thirty-eight languages, thirty others
+less perfectly, and was more or less
+familiar with fifty dialects. Cfr. U.
+Benigni in the <span class="tei tei-hi"><span style="font-style: italic">Catholic Encyclopedia</span></span>,
+Vol. X, p. 271.</dd><dt class="tei tei-notelabel"><a id="note_134" name="note_134" href="#noteref_134">134.</a></dt><dd class="tei tei-notetext">On the question whether grace
+can enable a man to acquire an unlimited,
+universal knowledge, see
+Pohle-Preuss, <span class="tei tei-hi"><span style="font-style: italic">Christology</span></span>, pp. 258
+sqq., St. Louis 1913. Cfr. also St.
+Thomas, <span class="tei tei-hi"><span style="font-style: italic">Summa Theol.</span></span>, 1a 2ae, qu.
+109, art. 1, and Palmieri, <span class="tei tei-hi"><span style="font-style: italic">De Gratia
+Divina Actuali</span></span>, thes. 19.</dd><dt class="tei tei-notelabel"><a id="note_135" name="note_135" href="#noteref_135">135.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Prop.
+Baii Damn.</span></span>, 27: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Liberum
+arbitrium sine gratiae Dei
+adiutorio nonnisi ad peccandum
+valet.</span></span>”</span> (Denzinger-Bannwart, n.
+1027.)</dd><dt class="tei tei-notelabel"><a id="note_136" name="note_136" href="#noteref_136">136.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Prop. Baii Damn.</span></span>, 37:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Cum
+Pelagio sentit, qui boni aliquid
+naturalis, i.e. quod ex naturae solis
+viribus ortum ducit, agnoscit.</span></span>”</span>
+(Denzinger-Bannwart, n. 1037.)</dd><dt class="tei tei-notelabel"><a id="note_137" name="note_137" href="#noteref_137">137.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Prop.
+Baii Damn.</span></span>, 25: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Omnia
+opera infidelium sunt peccata et
+philosophorum virtutes sunt vitia.</span></span>”</span>
+(Denzinger-Bannwart, n. 1025.)</dd><dt class="tei tei-notelabel"><a id="note_138" name="note_138" href="#noteref_138">138.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Prop. Damn. ab Alex.
+VIII</span></span>: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Necesse est infidelem in omni
+opere peccare.</span></span>”</span> (Denzinger-Bannwart,
+n. 1298.)</dd><dt class="tei tei-notelabel"><a id="note_139" name="note_139" href="#noteref_139">139.</a></dt><dd class="tei tei-notetext">Matth. V, 46 sq.</dd><dt class="tei tei-notelabel"><a id="note_140" name="note_140" href="#noteref_140">140.</a></dt><dd class="tei tei-notetext"><span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Mercedem</span></span>, μισθόν.</dd><dt class="tei tei-notelabel"><a id="note_141" name="note_141" href="#noteref_141">141.</a></dt><dd class="tei tei-notetext"><span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Salutaveritis</span></span>, ὰσπάσησθε.</dd><dt class="tei tei-notelabel"><a id="note_142" name="note_142" href="#noteref_142">142.</a></dt><dd class="tei tei-notetext"><span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Ethnici</span></span>, οἱ ἐθνικοί.</dd><dt class="tei tei-notelabel"><a id="note_143" name="note_143" href="#noteref_143">143.</a></dt><dd class="tei tei-notetext">Rom. II, 14 sqq.</dd><dt class="tei tei-notelabel"><a id="note_144" name="note_144" href="#noteref_144">144.</a></dt><dd class="tei tei-notetext"><span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Gentes</span></span>, ἔθνη.</dd><dt class="tei tei-notelabel"><a id="note_145" name="note_145" href="#noteref_145">145.</a></dt><dd class="tei tei-notetext">That is, the <em class="tei tei-emph"><span style="font-style: italic">Mosaic</span></em> law.</dd><dt class="tei tei-notelabel"><a id="note_146" name="note_146" href="#noteref_146">146.</a></dt><dd class="tei tei-notetext"><span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Naturaliter</span></span>,
+φύσει.</dd><dt class="tei tei-notelabel"><a id="note_147" name="note_147" href="#noteref_147">147.</a></dt><dd class="tei tei-notetext"><span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Naturaliter</span></span>, φύσει.</dd><dt class="tei tei-notelabel"><a id="note_148" name="note_148" href="#noteref_148">148.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Quae legis sunt, faciunt.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_149" name="note_149" href="#noteref_149">149.</a></dt><dd class="tei tei-notetext">Rom.
+I, 21 sqq.</dd><dt class="tei tei-notelabel"><a id="note_150" name="note_150" href="#noteref_150">150.</a></dt><dd class="tei tei-notetext">For
+other germane texts see
+Ezech. XXIX, 18 sqq.; Rom. I, 21.</dd><dt class="tei tei-notelabel"><a id="note_151" name="note_151" href="#noteref_151">151.</a></dt><dd class="tei tei-notetext">πᾶν
+δὲ ὅ οὐκ ἐκ πίστεως, ἁμαρτία ἐστιν.</dd><dt class="tei tei-notelabel"><a id="note_152" name="note_152" href="#noteref_152">152.</a></dt><dd class="tei tei-notetext">πίστις =
+συνείδησις.</dd><dt class="tei tei-notelabel"><a id="note_153" name="note_153" href="#noteref_153">153.</a></dt><dd class="tei tei-notetext">Cfr.
+also 1 Cor. VIII, 10 sqq.
+For a fuller explanation see Scheeben,
+<span class="tei tei-hi"><span style="font-style: italic">Dogmatik</span></span>, Vol. III, pp. 954
+sqq.</dd><dt class="tei tei-notelabel"><a id="note_154" name="note_154" href="#noteref_154">154.</a></dt><dd class="tei tei-notetext">Ezech. XXIX, 20: <span class="tei tei-q">“And for
+the service that he hath done me
+against it [the city of Tyre], I have
+given him the land of Egypt, because
+he hath labored for me, saith
+the Lord God.”</span></dd><dt class="tei tei-notelabel"><a id="note_155" name="note_155" href="#noteref_155">155.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">In Ezech.</span></span>,
+XXIX, 20: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Ex eo
+quod Nabuchodonosor accepit mercedem
+boni operis, intelligimus
+etiam ethnicos, si quid boni fecerint,
+non absque mercede Dei iudicio praeteriri.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_156" name="note_156" href="#noteref_156">156.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">In Gal.</span></span>,
+I, 15: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Multi absque
+fide et evangelio Christi vel sapienter
+faciunt aliquid vel sancte, ut parentibus
+obsequantur, ut inopi manum
+porrigant, non opprimant vicinos,
+non aliena diripant.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_157" name="note_157" href="#noteref_157">157.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De
+Spiritu et Litera</span></span>, c. 28:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Sicut enim non impediunt a vita
+aeterna iustum quaedam peccata
+venialia, sine quibus haec vita non
+ducitur, sic ad salutem aeternam
+nihil prosunt impio aliqua bona
+opera, sine quibus difficillime vita
+cuiuslibet pessimi hominis invenitur.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_158" name="note_158" href="#noteref_158">158.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span>,
+144, 2.</dd><dt class="tei tei-notelabel"><a id="note_159" name="note_159" href="#noteref_159">159.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Confess.</span></span>, VI, 10.</dd><dt class="tei tei-notelabel"><a id="note_160" name="note_160" href="#noteref_160">160.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span>, 138,
+c. 3: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Deus enim
+sic ostendit in opulentissimo et praeclaro
+imperio Romanorum, quantum
+valerent civiles etiam sine verâ religione
+virtutes, ut intelligeretur hâc
+additâ fieri homines cives alterius
+civitatis, cuius rex veritas, cuius lex
+caritas, cuius modus aeternitas.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_161" name="note_161" href="#noteref_161">161.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Spiritu et Litera</span></span>, c. 3, n. 5:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Neque liberum arbitrium quidquam
+nisi ad peccandum valet, si lateat
+veritatis via.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_162" name="note_162" href="#noteref_162">162.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Sent. ex August.</span></span>, n. 106:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Omnis vita infidelium peccatum
+est et nihil est bonum sine summo
+bono. Ubi enim deest agnitio summae
+et incommutabilis veritatis, falsa
+virtus est etiam in optimis moribus.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_163" name="note_163" href="#noteref_163">163.</a></dt><dd class="tei tei-notetext">What
+Augustine himself observes
+of the literary style of St.
+Cyprian (<span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span>, 93, c. 10, n. 39):
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Habet quandam propriam faciem,
+quâ possit agnosci</span></span>,”</span> applies in an
+even truer sense to his own writings.</dd><dt class="tei tei-notelabel"><a id="note_164" name="note_164" href="#noteref_164">164.</a></dt><dd class="tei tei-notetext">Cfr.
+<span class="tei tei-hi"><span style="font-style: italic">Enchirid.</span></span>, c. 30.</dd><dt class="tei tei-notelabel"><a id="note_165" name="note_165" href="#noteref_165">165.</a></dt><dd class="tei tei-notetext">Cfr.
+<span class="tei tei-hi"><span style="font-style: italic">De Correptione et Gratia</span></span>,
+c. 9, n. 20 sqq.</dd><dt class="tei tei-notelabel"><a id="note_166" name="note_166" href="#noteref_166">166.</a></dt><dd class="tei tei-notetext">For a fuller and more adequate
+treatment of this question see J.
+Ernst, <span class="tei tei-hi"><span style="font-style: italic">Werke und Tugenden der Ungläubigen
+nach Augustinus</span></span>, Freiburg
+1871; Ripalda, <span class="tei tei-hi"><span style="font-style: italic">De Ente Supernaturali</span></span>,
+t. III, Cologne 1648; S.
+Dechamps, <span class="tei tei-hi"><span style="font-style: italic">De Haeresi Ianseniana</span></span>,
+Paris 1645; and, more briefly, Palmieri,
+<span class="tei tei-hi"><span style="font-style: italic">De Gratia Divina Actuali</span></span>,
+thes. 21.</dd><dt class="tei tei-notelabel"><a id="note_167" name="note_167" href="#noteref_167">167.</a></dt><dd class="tei tei-notetext">Palmieri,
+<span class="tei tei-hi"><span style="font-style: italic">l.c.</span></span>, thes. 20. Concerning
+the effects of original sin
+on free-will, see Pohle-Preuss, <span class="tei tei-hi"><span style="font-style: italic">God
+the Author of Nature and the Supernatural</span></span>,
+pp. 291 sq.</dd><dt class="tei tei-notelabel"><a id="note_168" name="note_168" href="#noteref_168">168.</a></dt><dd class="tei tei-notetext">On this distinction see <span class="tei tei-hi"><span style="font-style: italic">supra</span></span>,
+pp. <a href="#Pg015" class="tei tei-ref">15</a> sqq.</dd><dt class="tei tei-notelabel"><a id="note_169" name="note_169" href="#noteref_169">169.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Summa
+Theol.</span></span>, 2a 2ae, qu. 10,
+art. 4: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Bona opera, ad quae sufficit
+bonum naturae, aliqualiter
+operari possunt [infideles]. Unde
+non oportet quod in omni suo opere
+peccent; sed quandocunque aliquod
+opus operantur ex infidelitate, tunc
+peccant.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_170" name="note_170" href="#noteref_170">170.</a></dt><dd class="tei tei-notetext">Cfr. <span class="tei tei-hi"><span style="font-style: italic">Conc. Trident.</span></span>, Sess.
+VI, can. 7: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Si quis dixerit, opera
+omnia quae ante iustificationem
+fiunt, quacunque ratione facta sint,
+vere esse peccata vel odium Dei
+mereri, aut quanto vehementius quis
+nititur se disponere ad gratiam, tanto
+eum gravius peccare, anathema sit.</span></span>”</span>
+(Denzinger-Bannwart, n. 817.)</dd><dt class="tei tei-notelabel"><a id="note_171" name="note_171" href="#noteref_171">171.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">V. infra</span></span>, No.
+<a href="#Part_I_Chapter_II_Section_1_Article_1_No_3" class="tei tei-ref">3</a>.</dd><dt class="tei tei-notelabel"><a id="note_172" name="note_172" href="#noteref_172">172.</a></dt><dd class="tei tei-notetext">Cfr. Pohle-Preuss,
+<span class="tei tei-hi"><span style="font-style: italic">God the Author
+of Nature and the Supernatural</span></span>,
+pp. 226 sqq.</dd><dt class="tei tei-notelabel"><a id="note_173" name="note_173" href="#noteref_173">173.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Propositio temeraria et errori
+proxima.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_174" name="note_174" href="#noteref_174">174.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Conc. Trid.</span></span>, Sess. VI, cap. 13:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Verumtamen qui se existimant
+stare, videant ne cadant, et cum
+timore ac tremore salutem suam
+operentur.... Formidare enim debent ...
+de pugna, quae superest
+cum carne, cum mundo, cum diabolo,
+in qua victores esse non possunt,
+nisi cum Dei gratiâ Apostolo obtemperent
+dicenti: Debitores etc.</span></span>”</span>
+(Denzinger-Bannwart, n. 806.)</dd><dt class="tei tei-notelabel"><a id="note_175" name="note_175" href="#noteref_175">175.</a></dt><dd class="tei tei-notetext">Rom. VII, 22 sqq.</dd><dt class="tei tei-notelabel"><a id="note_176" name="note_176" href="#noteref_176">176.</a></dt><dd class="tei tei-notetext">Rom.
+VII, 24 sq.</dd><dt class="tei tei-notelabel"><a id="note_177" name="note_177" href="#noteref_177">177.</a></dt><dd class="tei tei-notetext">Cfr. Pohle-Preuss, <span class="tei tei-hi"><span style="font-style: italic">Mariology</span></span>,
+pp. 80 sqq., St. Louis 1914.</dd><dt class="tei tei-notelabel"><a id="note_178" name="note_178" href="#noteref_178">178.</a></dt><dd class="tei tei-notetext">Cfr.
+St. Thomas, <span class="tei tei-hi"><span style="font-style: italic">Summa
+Theol.</span></span>, 1a 2ae, qu. 109, art. 5; Heinrich-Gutberlet,
+<span class="tei tei-hi"><span style="font-style: italic">Dogmatische Theologie</span></span>,
+Vol. VIII, § 416, Mainz 1897.</dd><dt class="tei tei-notelabel"><a id="note_179" name="note_179" href="#noteref_179">179.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De
+Ente Supernaturali</span></span>, disp.
+114, sect. 18.</dd><dt class="tei tei-notelabel"><a id="note_180" name="note_180" href="#noteref_180">180.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Concord.</span></span>,
+art. 13, disp. 19.</dd><dt class="tei tei-notelabel"><a id="note_181" name="note_181" href="#noteref_181">181.</a></dt><dd class="tei tei-notetext">Cfr.
+Chr. Pesch, <span class="tei tei-hi"><span style="font-style: italic">Praelect. Dogmat.</span></span>,
+Vol. V, pp. 87 sqq.</dd><dt class="tei tei-notelabel"><a id="note_182" name="note_182" href="#noteref_182">182.</a></dt><dd class="tei tei-notetext">Cfr. the following passage from
+the Tridentine Council: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">... cum
+timore ac tremore salutem suam
+operentur in laboribus, in vigiliis, in
+eleemosynis, in orationibus et oblationibus,
+in ieiuniis et castitate.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_183" name="note_183" href="#noteref_183">183.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Natura et Gratia</span></span>, c. 48, n.
+62: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Fideles enim orantes dicunt:
+Ne nos inferas in tentationem. Si
+adest possibilitas, ut quid orant?
+Aut a quo malo se liberari orant
+nisi maxime de corpore mortis
+huius?... de vitiis carnalibus,
+unde non liberatur homo sine gratiâ
+Salvatoris.... Orare sinatur, ut
+sanetur. Quid tantum de naturae
+possibilitate praesumitur? Vulnerata,
+sauciata, vexata, perdita est; verâ
+confessione, non falsâ defensione
+opus habet.</span></span>”</span> The necessity of grace,
+and of prayer to obtain grace, is admirably
+and exhaustively treated by
+Suarez, <span class="tei tei-hi"><span style="font-style: italic">De Necessitate Gratiae</span></span>, I, 23,
+sqq. Cfr. also Bellarmine, <span class="tei tei-hi"><span style="font-style: italic">De Gratia
+et Libero Arbitrio</span></span>, V, 7 sqq.</dd><dt class="tei tei-notelabel"><a id="note_184" name="note_184" href="#noteref_184">184.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Comment.
+in Quatuor Libros
+Sent.</span></span>, III, dist. 27, qu. unica:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Ratio recta docet, solum summum
+bonum infinitum esse summe diligendum
+et per consequens voluntas hoc
+potest ex puris naturalibus; nihil
+enim potest intellectus recte dictare,
+in quod dictatum non possit voluntas
+rationalis naturaliter tendere.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_185" name="note_185" href="#noteref_185">185.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Comment. in
+Summam Theol.
+S. Thomae Aqu.</span></span>, 2a 2ae, qu. 171,
+art. 2.</dd><dt class="tei tei-notelabel"><a id="note_186" name="note_186" href="#noteref_186">186.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Comment. in Summam Theol.
+S. Thomae Aqu.</span></span>, 2a 2ae, qu. 24, art.
+2.</dd><dt class="tei tei-notelabel"><a id="note_187" name="note_187" href="#noteref_187">187.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Natura et Gratia</span></span>,
+I, 21.</dd><dt class="tei tei-notelabel"><a id="note_188" name="note_188" href="#noteref_188">188.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Concord.</span></span>, qu. 14,
+art. 13, disp. 14.</dd><dt class="tei tei-notelabel"><a id="note_189" name="note_189" href="#noteref_189">189.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Gratia</span></span>, I, 33.</dd><dt class="tei tei-notelabel"><a id="note_190" name="note_190" href="#noteref_190">190.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Gratia et Libero Arbitrio</span></span>,
+VI, 7: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Existimamus non posse
+Deum sine ope ipsius diligi neque ut
+auctorem naturae neque ut largitorem
+gratiae et gloriae, neque perfecte
+neque imperfecte ullo modo,
+... quicquid aliqui minus considerate
+in hac parte scripserint.</span></span>”</span> On
+the attitude of St. Thomas (<span class="tei tei-hi"><span style="font-style: italic">Summa
+Theol.</span></span>, 1a 2ae, qu. 109, art. 3) cfr.
+Billuart, <span class="tei tei-hi"><span style="font-style: italic">De Gratia</span></span>, diss. 3, art. 4.</dd><dt class="tei tei-notelabel"><a id="note_191" name="note_191" href="#noteref_191">191.</a></dt><dd class="tei tei-notetext">It
+is not true, as Bellarmine
+argues, that the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">amor Dei naturalis</span></span>
+at its highest would result in justification.</dd><dt class="tei tei-notelabel"><a id="note_192" name="note_192" href="#noteref_192">192.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Prop. Baii
+Damn.</span></span>, 34: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Distinctio
+illa duplicis amoris, naturalis
+videlicet, quo Deus amatur ut auctor
+naturae, et gratuiti, quo Deus amatur
+ut beatificator, vana est et commentitia.</span></span>”</span>
+(Denzinger-Bannwart, n.
+1034).—36: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Amor naturalis, qui
+ex viribus naturae exoritur, ex sola
+philosophia per elationem praesumptionis
+humanae cum iniuria crucis
+Christi defenditur a nonnullis doctoribus.</span></span>”</span>
+(Denzinger-Bannwart, n.
+1036.)</dd><dt class="tei tei-notelabel"><a id="note_193" name="note_193" href="#noteref_193">193.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Cfr. Conc.
+Arausic.</span></span> II, a. 529,
+can. 25: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Prorsus donum Dei est
+diligere Deum.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_194" name="note_194" href="#noteref_194">194.</a></dt><dd class="tei tei-notetext">Cfr. <span class="tei tei-hi"><span style="font-style: italic">Conc. Trid.</span></span>,
+Sess. VI, can. 3.</dd><dt class="tei tei-notelabel"><a id="note_195" name="note_195" href="#noteref_195">195.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Praelect. Dogm.</span></span>, Vol. V, pp. 73
+sqq.</dd><dt class="tei tei-notelabel"><a id="note_196" name="note_196" href="#noteref_196">196.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Instit. Theolog.</span></span>,
+Vol. III, pp. 19 sqq.</dd><dt class="tei tei-notelabel"><a id="note_197" name="note_197" href="#noteref_197">197.</a></dt><dd class="tei tei-notetext">Rom. I, 21.</dd><dt class="tei tei-notelabel"><a id="note_198" name="note_198" href="#noteref_198">198.</a></dt><dd class="tei tei-notetext">Rom. I, 25.</dd><dt class="tei tei-notelabel"><a id="note_199" name="note_199" href="#noteref_199">199.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">In Epist. ad Roman.</span></span>, I, 18:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Potuerunt enim id per legem naturae
+apprehendere, fabricâ mundi
+testificante auctorem Deum solum
+diligendum, quod Moyses literis
+tradidit; sed impii facti sunt non
+colendo Creatorem et iniustitia in
+eis apparet, dum videntes dissimulabant
+a veritate, non fatentes unum
+Deum.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_200" name="note_200" href="#noteref_200">200.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Comment. in Summam Theol.
+S. Thomae Aqu.</span></span>, 1a 2ae, disp. 189 sq.</dd><dt class="tei tei-notelabel"><a id="note_201" name="note_201" href="#noteref_201">201.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Ente Supernaturali</span></span>,
+disp. 20.</dd><dt class="tei tei-notelabel"><a id="note_202" name="note_202" href="#noteref_202">202.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Op.
+cit.</span></span></dd><dt class="tei tei-notelabel"><a id="note_203" name="note_203" href="#noteref_203">203.</a></dt><dd class="tei tei-notetext">To admit the possibility of true
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">actus humani</span></span> that are neither good
+nor bad, but ethically indifferent, is
+to escape the error of Baius that
+<span class="tei tei-q">“Free-will without the aid of divine
+grace avails for nothing but
+sin.”</span> (<span class="tei tei-hi"><span style="font-style: italic">Prop. Damn.</span></span>, 27.)</dd><dt class="tei tei-notelabel"><a id="note_204" name="note_204" href="#noteref_204">204.</a></dt><dd class="tei tei-notetext">We
+should not, however, apply
+the ecclesiastical censures pronounced
+against Baius to the writings
+of Vasquez. This, as Schiffini convincingly
+shows (<span class="tei tei-hi"><span style="font-style: italic">De Gratia Divina</span></span>,
+pp. 159 sqq.), would be an injustice.</dd><dt class="tei tei-notelabel"><a id="note_205" name="note_205" href="#noteref_205">205.</a></dt><dd class="tei tei-notetext">Suarez, <span class="tei tei-hi"><span style="font-style: italic">De Gratia</span></span>,
+I, 8, 46: <span class="tei tei-q">“... <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">quia secundum Augustini et
+divi Thomae sententiam communis
+a theologis probatam non datur in
+voluntate libere operante actus indifferens
+in individuo, et ideo iuxta
+veram theologiam recte sequitur, si
+liberum arbitrium potest sine gratia
+non male operari, posse etiam bene.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_206" name="note_206" href="#noteref_206">206.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Supra</span></span>,
+p. <a href="#Pg008" class="tei tei-ref">8</a>.</dd><dt class="tei tei-notelabel"><a id="note_207" name="note_207" href="#noteref_207">207.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Quâ vero parte inter
+dominantem cupiditatem et caritatem
+dominantem nulli ponuntur affectus
+medii, a natura ipsa insiti suapteque
+naturâ laudabiles ... falsa, alias
+damnata.</span></span>”</span> (Denzinger-Bannwart, n.
+1524.)</dd><dt class="tei tei-notelabel"><a id="note_208" name="note_208" href="#noteref_208">208.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De
+Ente Supernaturali</span></span>, disp. 20,
+sect. 2: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Quotiescunque homo agit
+quod sibi datum est, ut actum virtutis
+naturalem efficiat, iam adesse
+antecedenter Deum auxilio intrinsece
+supernaturali gratiae, ... ita [ut]
+nullus sit conatus moraliter bonus
+naturae, quem aliqua gratia supernaturalis
+non praeveniat.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_209" name="note_209" href="#noteref_209">209.</a></dt><dd class="tei tei-notetext">This must be kept in mind in
+judging Ripalda's famous thesis:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Ad quodlibet bonum opus morale
+sive ad quemlibet virtutis moralis
+actum necessarium esse per se
+naturae rationali elevatae auxilium
+theologicum gratiae.</span></span>”</span> (<span class="tei tei-hi"><span style="font-style: italic">Ibid.</span></span>, sect.
+3.)</dd><dt class="tei tei-notelabel"><a id="note_210" name="note_210" href="#noteref_210">210.</a></dt><dd class="tei tei-notetext">He urges the supernatural character,
+in principle, of the present economy of salvation; the practical
+identity of the naturally good with the supernaturally salutary acts of
+the will, which he claims is taught in Sacred Scripture (cfr. Acts XIV,
+14 sqq.; Rom. I, 19 sqq.), and also by St. Augustine and his disciples
+Prosper and Orosius; the merciful dispensation of grace towards heathens,
+unbelievers, and sinners (<span class="tei tei-hi"><span style="font-style: italic">v.
+infra</span></span>, <a href="#Part_I_Chapter_II_Section_3_Article_2" class="tei tei-ref">Sect. 3, Art. 2</a>);
+the universal belief of Christians in the salutary effects of all good works, including
+those of the purely natural order, etc. For a discussion of these arguments
+consult Palmieri, <span class="tei tei-hi"><span style="font-style: italic">De Gratia Divina Actuali</span></span>, pp. 254 sqq.</dd><dt class="tei tei-notelabel"><a id="note_211" name="note_211" href="#noteref_211">211.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Synopsis de Gratia</span></span>, n.
+530.</dd><dt class="tei tei-notelabel"><a id="note_212" name="note_212" href="#noteref_212">212.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Praelect. Dogmat.</span></span>,
+Vol. V, p. 72.</dd><dt class="tei tei-notelabel"><a id="note_213" name="note_213" href="#noteref_213">213.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Virtute Fidei Divinae</span></span>, disp.
+12, sect. 2.</dd><dt class="tei tei-notelabel"><a id="note_214" name="note_214" href="#noteref_214">214.</a></dt><dd class="tei tei-notetext"> <span class="tei tei-hi"><span style="font-style: italic">Instit. Theolog.</span></span>, Vol. III, pp.
+22 sq., 248 sqq.</dd><dt class="tei tei-notelabel"><a id="note_215" name="note_215" href="#noteref_215">215.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Gratia Div. Actuali</span></span>, p. 268:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Si tamen ad solos fideles coarctetur,
+quum nulla argumenta obstent
+et pro hac hypothesi maxime valeant
+rationes Ripaldae, eam censemus
+veram esse.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_216" name="note_216" href="#noteref_216">216.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">V. supra</span></span>,
+<a href="#Part_I_Chapter_II_Section_1_Article_1_No_1" class="tei tei-ref">No. 1</a>.</dd><dt class="tei tei-notelabel"><a id="note_217" name="note_217" href="#noteref_217">217.</a></dt><dd class="tei tei-notetext">Cfr. Mazzella, <span class="tei tei-hi"><span style="font-style: italic">De Gratia
+Christi</span></span>, disp. 2, art. 9.</dd><dt class="tei tei-notelabel"><a id="note_218" name="note_218" href="#noteref_218">218.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">V. supra</span></span>, p.
+<a href="#Pg071" class="tei tei-ref">71</a>.</dd><dt class="tei tei-notelabel"><a id="note_219" name="note_219" href="#noteref_219">219.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Fides late dicta ex testimonio
+creaturarum similive motivo ad iustificationem
+sufficit.</span></span>”</span> (Denzinger-Bannwart,
+n. 1173.)</dd><dt class="tei tei-notelabel"><a id="note_220" name="note_220" href="#noteref_220">220.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Conc. Vat.</span></span>, Sess. III,
+De Fide, can. 2: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Si quis dixerit, ... ad
+fidem divinam non requiri, ut revelata
+veritas propter auctoritatem Dei
+revelantis credatur, anathema sit.</span></span>”</span>
+On this whole dispute cfr. Schiffini,
+<span class="tei tei-hi"><span style="font-style: italic">De Gratia Divina</span></span>, pp. 156 sqq. The
+arguments adduced by the defenders
+of Ripalda's opinion can be studied
+in Palmieri, <span class="tei tei-hi"><span style="font-style: italic">De Gratia Divina Actuali</span></span>,
+pp. 265 sqq. Cfr. also Scheeben,
+<span class="tei tei-hi"><span style="font-style: italic">Dogmatik</span></span>, Vol. III, pp. 996 sqq. A
+difficulty arises from the twenty-second
+canon of the Second Council
+of Orange (A. D. 529): <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Nemo
+habet de suo nisi mendacium et
+peccatum.</span></span>”</span> But this canon was
+probably never approved by the Holy
+See. It is ably discussed by Gutberlet
+in his continuation of Heinrich's
+<span class="tei tei-hi"><span style="font-style: italic">Dogmatische Theologie</span></span>, Vol.
+VIII, § 415.</dd><dt class="tei tei-notelabel"><a id="note_221" name="note_221" href="#noteref_221">221.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Ex viribus suis [natura]
+coram Deo nihil nisi peccare potest.</span></span>”</span>
+(<span class="tei tei-hi"><span style="font-style: italic">Solida Declar.</span></span>, I, § 22.) Cfr. J. A.
+Möhler, <span class="tei tei-hi"><span style="font-style: italic">Symbolik</span></span>, § 6-7 (English tr.
+by J. B. Robertson, <span class="tei tei-hi"><span style="font-style: italic">Symbolism</span></span>, 5th
+ed., London 1906, pp. 54 sqq.)</dd><dt class="tei tei-notelabel"><a id="note_222" name="note_222" href="#noteref_222">222.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Conc. Trid.</span></span>,
+Sess. VI, can. 7:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Si quis dixerit, opera omnia, quae
+ante iustificationem fiunt, ... vere
+esse peccata, ... anathema sit.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_223" name="note_223" href="#noteref_223">223.</a></dt><dd class="tei tei-notetext">Cfr. Pohle-Preuss,
+<span class="tei tei-hi"><span style="font-style: italic">God the
+Author of Nature and the Supernatural</span></span>, pp. 183 sqq.,
+<span class="tei tei-hi"><span style="font-style: italic">et passim</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_224" name="note_224" href="#noteref_224">224.</a></dt><dd class="tei tei-notetext">A. D.
+1585-1638. Cfr. Pohle-Preuss,
+<span class="tei tei-hi"><span style="font-style: italic">op. cit.</span></span>, pp. 223 sqq.</dd><dt class="tei tei-notelabel"><a id="note_225" name="note_225" href="#noteref_225">225.</a></dt><dd class="tei tei-notetext">On
+this important document (issued A. D. 1713) see A. Schill,
+<span class="tei tei-hi"><span style="font-style: italic">Die Konstitution Unigenitus</span></span>, Freiburg
+1876; Thuillier, <span class="tei tei-hi"><span style="font-style: italic">La Seconde
+Phase du Jansénisme</span></span>, Paris 1901;
+M. Ott, art. <span class="tei tei-q">“Unigenitus”</span> in Vol.
+XV of the <span class="tei tei-hi"><span style="font-style: italic">Catholic Encyclopedia</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_226" name="note_226" href="#noteref_226">226.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Prop. Damn.</span></span>, 38.</dd><dt class="tei tei-notelabel"><a id="note_227" name="note_227" href="#noteref_227">227.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Prop. Damn.</span></span>, 44.</dd><dt class="tei tei-notelabel"><a id="note_228" name="note_228" href="#noteref_228">228.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Doctrina synodi de duplici
+amore enuntians, hominem sine
+gratia esse sub virtute peccati ipsumque
+in eo statu per generalem cupiditatis
+dominantis influxum omnes suas
+actiones inficere et corrumpere—quatenus
+insinuat, in homine, dum
+est sub servitute sive in statu peccati, ...
+sic dominari cupiditatem
+ut per generalem huius influxum
+omnes illius actiones in se inficiantur
+et corrumpantur, aut opera omnia
+quae ante iustificationem fiunt,
+quacunque ratione fiant, sint peccata,
+quasi in omnibus suis actibus peccator
+serviat dominanti cupiditati:
+falsa, perniciosa, inducens in errorem
+a Tridentino damnatum ut haereticum,
+iterum in Baio damnatum art.
+40.</span></span>”</span> (Denzinger-Bannwart, n.
+1523).</dd><dt class="tei tei-notelabel"><a id="note_229" name="note_229" href="#noteref_229">229.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Prop. Damn.</span></span>,
+59: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Oratio
+impiorum est novum peccatum, et
+quod Deus illis concedit, est novum
+in eos iudicium.</span></span>”</span> (Denzinger-Bannwart,
+n. 1409.)</dd><dt class="tei tei-notelabel"><a id="note_230" name="note_230" href="#noteref_230">230.</a></dt><dd class="tei tei-notetext">This passage, and the
+meaning it evidently bears in the context of
+St. Matthew's Gospel, is thoroughly
+discussed by Suarez, <span class="tei tei-hi"><span style="font-style: italic">De Gratia</span></span>, I,
+4. Cfr. also J. B. Faure, <span class="tei tei-hi"><span style="font-style: italic">Notae
+in Enchiridion S. August.</span></span>, c. 15.
+Other Scriptural texts distorted by
+the Jansenists are quoted and explained
+in their true sense by Scheeben,
+<span class="tei tei-hi"><span style="font-style: italic">Dogmatik</span></span>, Vol. III, pp. 923 sqq.</dd><dt class="tei tei-notelabel"><a id="note_231" name="note_231" href="#noteref_231">231.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Hom.
+in Is.</span></span>, 5, n. 2.</dd><dt class="tei tei-notelabel"><a id="note_232" name="note_232" href="#noteref_232">232.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Scimus autem quia peccatores
+Deus non audit.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_233" name="note_233" href="#noteref_233">233.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Tract. in Ioa.</span></span>,
+44, n. 13:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Adhuc inunctus loquitur; nam et
+peccatores exaudit Deus. Si enim
+peccatores Deus non exaudiret, frustra
+ille publicanus oculos in terram
+demittens et pectus suum percutiens
+diceret: Domine, propitius esto mihi
+peccatori [Luc. XVIII, 13].</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_234" name="note_234" href="#noteref_234">234.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Contr.
+Collat.</span></span>, n. 36: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Naturae
+humanae, cuius creator est
+Deus, etiam post praevaricationem
+manet substantia, manet forma,
+manet vita et sensus et ratio ceteraque
+corporis et animi bona, quae
+etiam malis vitiosisque non desunt.
+Sed non illis veri boni perceptio est,
+quae mortalem vitam honestare possunt,
+aeternam conferre non possunt.</span></span>”</span>
+For additional Patristic texts
+in confirmation of our thesis see
+Ripalda, <span class="tei tei-hi"><span style="font-style: italic">De Ente Supernaturali</span></span>, t.
+III, disp. 20, sect. 4.</dd><dt class="tei tei-notelabel"><a id="note_235" name="note_235" href="#noteref_235">235.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Enchiridion</span></span>, c. 117, n. 31:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Regnat carnalis cupiditas, ubi non
+est Dei caritas.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_236" name="note_236" href="#noteref_236">236.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De
+Gratia Christi</span></span>, c. 26:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Ubi non est dilectio, nullum bonum
+opus imputatur, non recte bonum
+opus vocatur, quia omne quod non
+est ex fide peccatum est et fides per
+dilectionem operatur.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_237" name="note_237" href="#noteref_237">237.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De
+Gratia et Libero Arbitrìo</span></span>,
+c. 18: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Praecepta dilectionis, i.e.
+caritatis, tanta et talia sunt, ut quidquid
+se putaverit homo facere bene,
+si fiat sine caritate, nullo modo fiat
+bene.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_238" name="note_238" href="#noteref_238">238.</a></dt><dd class="tei tei-notetext">Cfr.
+<span class="tei tei-hi"><span style="font-style: italic">supra</span></span>, p. <a href="#Pg029" class="tei tei-ref">29</a>.</dd><dt class="tei tei-notelabel"><a id="note_239" name="note_239" href="#noteref_239">239.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Proposit.
+Baii Damn.</span></span>, 38:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Omnis amor creaturae rationalis
+aut vitiosa est cupiditas quâ mundus
+diligitur, quae a Ioanne prohibetur,
+aut laudabilis caritas quâ per Spiritum
+Sanctum in corde diffusa Deus
+amatur.</span></span>”</span> (Denzinger-Bannwart, n.
+1038.)</dd><dt class="tei tei-notelabel"><a id="note_240" name="note_240" href="#noteref_240">240.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Prop.
+Quesnelli Damn.</span></span>, 45:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Amore Dei in corde peccatorum
+non amplius regnante necesse est,
+ut in eo carnalis regnet cupiditas
+omnesque actiones eius corrumpat.</span></span>”</span>
+(Denzinger-Bannwart, n. 1395.)</dd><dt class="tei tei-notelabel"><a id="note_241" name="note_241" href="#noteref_241">241.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Infra</span></span>,
+<a href="#Part_I_Chapter_III_Section_1" class="tei tei-ref">Ch. III, Sect. 1</a>.</dd><dt class="tei tei-notelabel"><a id="note_242" name="note_242" href="#noteref_242">242.</a></dt><dd class="tei tei-notetext">Especially against Julian of
+Eclanum. Cfr. <span class="tei tei-hi"><span style="font-style: italic">Contra Iulianum</span></span>,
+IV, 3.</dd><dt class="tei tei-notelabel"><a id="note_243" name="note_243" href="#noteref_243">243.</a></dt><dd class="tei tei-notetext">Matth.
+VI, 24.</dd><dt class="tei tei-notelabel"><a id="note_244" name="note_244" href="#noteref_244">244.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Retract.</span></span>,
+I, 15: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Quando
+peccatum tale est, ut idem sit poena
+peccati, quantum est quod valet
+voluntas sub dominante cupiditate,
+nisi forte, si pia est, ut oret auxilium?</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_245" name="note_245" href="#noteref_245">245.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Prop. Baii Damn.</span></span>,
+40: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">In
+omnibus suis actibus peccator servit
+dominanti cupiditati.</span></span>”</span> (Denzinger-Bannwart,
+n. 1040.)</dd><dt class="tei tei-notelabel"><a id="note_246" name="note_246" href="#noteref_246">246.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De
+Spiritu et Litera</span></span>, c. 27, n.
+48: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Si hi qui naturaliter, quae
+legis sunt, faciunt, nondum sunt
+habendi in numero eorum quos
+Christi iustificat gratia [Rom. II,
+24], sed in eorum potius, quorum
+(etiam impiorum nec Deum verum
+veraciter iusteque colentium) quaedam
+tamen facta vel legimus vel
+novimus vel audimus, quae secundum
+iustitiae regulam non solum
+vituperare non possumus, verum
+etiam merito recteque laudamus;
+quamquam si discutiantur, quo fine
+fiant, vix inveniuntur quae iustitiae
+debitam laudem defensionemve mereantur.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_247" name="note_247" href="#noteref_247">247.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Serm.
+de Temp.</span></span>, 349, c. 1, 1
+sq.: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Caritas alia est divina, alia
+humana; alia est humana licita, alia
+illicita.... Prius ergo loquor de
+humana licita, quae non reprehenditur;
+deinde de humana illicita, quae
+damnatur; tertio de divina, quae nos
+perducit ad regnum.... Licitam
+ergo caritatem habete; humana est,
+sed ut dixi licita, sed ita licita ut,
+si defuerit, reprehendatur. Liceat
+vobis humanâ caritate diligere coniuges,
+diligere filios, diligere amicos
+vestros, diligere cives vestros. Sed
+videtis istam caritatem esse posse et
+impiorum, i.e. paganorum, Iudaeorum,
+haereticorum. Quis enim
+eorum non amat uxorem, filios,
+fratres, vicinos, affines, amicos?
+Haec ergo humana est. Si ergo tali
+quisque crudelitate effertur, ut perdat
+etiam humanum dilectionis affectum,
+et non amat filios suos, ... nec
+inter homines numerandus est.</span></span>”</span>
+(Migne, <span class="tei tei-hi"><span style="font-style: italic">P. L.</span></span>, XXXIX, 1529.)</dd><dt class="tei tei-notelabel"><a id="note_248" name="note_248" href="#noteref_248">248.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Institutiones Theologicae</span></span>, Vol.
+III, p. 23.</dd><dt class="tei tei-notelabel"><a id="note_249" name="note_249" href="#noteref_249">249.</a></dt><dd class="tei tei-notetext">As
+explained above, pp. <a href="#Pg071" class="tei tei-ref">71</a> sqq.</dd><dt class="tei tei-notelabel"><a id="note_250" name="note_250" href="#noteref_250">250.</a></dt><dd class="tei tei-notetext">Denzinger-Bannwart, n. 1524.
+On the teaching of St. Augustine,
+see J. Mausbach, <span class="tei tei-hi"><span style="font-style: italic">Die Ethik des hl.
+Augustinus</span></span>, Vol. II, pp. 260 sqq.,
+Freiburg 1909.</dd><dt class="tei tei-notelabel"><a id="note_251" name="note_251" href="#noteref_251">251.</a></dt><dd class="tei tei-notetext">Cfr.
+<span class="tei tei-hi"><span style="font-style: italic">supra</span></span>,
+<a href="#Part_I_Chapter_II_Section_1_Article_1" class="tei tei-ref">Art. 1</a>.</dd><dt class="tei tei-notelabel"><a id="note_252" name="note_252" href="#noteref_252">252.</a></dt><dd class="tei tei-notetext">On these and similar formulas
+see Palmieri, <span class="tei tei-hi"><span style="font-style: italic">De Gratia Divina
+Actuali</span></span>, thes. 22.</dd><dt class="tei tei-notelabel"><a id="note_253" name="note_253" href="#noteref_253">253.</a></dt><dd class="tei tei-notetext">Cfr. Pohle-Preuss, <span class="tei tei-hi"><span style="font-style: italic">God the Author
+of Nature and the Supernatural</span></span>,
+pp. 218 sqq.</dd><dt class="tei tei-notelabel"><a id="note_254" name="note_254" href="#noteref_254">254.</a></dt><dd class="tei tei-notetext">For details of his life see
+J. Pohle, art. <span class="tei tei-q">“Pelagius and Pelagianism”</span>
+in Vol. XI of the <span class="tei tei-hi"><span style="font-style: italic">Catholic
+Encyclopedia</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_255" name="note_255" href="#noteref_255">255.</a></dt><dd class="tei tei-notetext"><span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Impeccantia</span></span>, ἀναμαρτησία.</dd><dt class="tei tei-notelabel"><a id="note_256" name="note_256" href="#noteref_256">256.</a></dt><dd class="tei tei-notetext">Cfr.
+St. Augustine, <span class="tei tei-hi"><span style="font-style: italic">De Haeres.
+ad Quodvultdeum</span></span>, n. 88.</dd><dt class="tei tei-notelabel"><a id="note_257" name="note_257" href="#noteref_257">257.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Hoc est occultum et horrendum
+virus haeresis vestrae, ut velitis
+gratiam Christi in exemplo eius esse,
+non in dono eius, dicentes quia per
+eius imitationem fiunt iusti, non per
+subministrationem Spiritus Sancti.</span></span>”</span>
+(S. Aug., <span class="tei tei-hi"><span style="font-style: italic">Opus Imperf. contr. Iulian.</span></span>,
+II, 146.)</dd><dt class="tei tei-notelabel"><a id="note_258" name="note_258" href="#noteref_258">258.</a></dt><dd class="tei tei-notetext">On
+the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">regnum coelorum</span></span> in
+contradistinction to <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">vita aeterna</span></span>, in
+the teaching of Pelagius, see St.
+Augustine, <span class="tei tei-hi"><span style="font-style: italic">De Pecc. Mer. et Rem.</span></span>,
+I, 18 sqq.</dd><dt class="tei tei-notelabel"><a id="note_259" name="note_259" href="#noteref_259">259.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">V.
+infra</span></span>, <a href="#Part_I_Chapter_II_Section_2" class="tei tei-ref">Sect. 2</a>.</dd><dt class="tei tei-notelabel"><a id="note_260" name="note_260" href="#noteref_260">260.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">V. supra</span></span>,
+p. <a href="#Pg008" class="tei tei-ref">8</a>.</dd><dt class="tei tei-notelabel"><a id="note_261" name="note_261" href="#noteref_261">261.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">e.g.</span></span>
+Petavius, <span class="tei tei-hi"><span style="font-style: italic">De Pelag. et
+Semipelag.</span></span>, c. 8 sq.; Wirceburg.,
+<span class="tei tei-hi"><span style="font-style: italic">De Gratia</span></span>, n. 182; Palmieri, <span class="tei tei-hi"><span style="font-style: italic">De
+Gratia Div. Actuali</span></span>, pp. 140 sqq.</dd><dt class="tei tei-notelabel"><a id="note_262" name="note_262" href="#noteref_262">262.</a></dt><dd class="tei tei-notetext">Among them Suarez, <span class="tei tei-hi"><span style="font-style: italic">Prolegom.
+de Gratia</span></span>, c. 3, and J. Scheeben,
+<span class="tei tei-hi"><span style="font-style: italic">Dogmatik</span></span>, Vol. III, pp. 739 sq.</dd><dt class="tei tei-notelabel"><a id="note_263" name="note_263" href="#noteref_263">263.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Quicunque dixerit, ideo nobis
+gratiam iustificationis dari, ut quod
+facere per liberum iubemur arbitrium
+facilius possimus implere per
+gratiam, tamquam etsi gratia non
+daretur, non quidem facile, sed
+tamen possimus etiam sine illa implere
+divina mandata, anathema sit.</span></span>”</span>
+(Denzinger-Bannwart, n. 105.)</dd><dt class="tei tei-notelabel"><a id="note_264" name="note_264" href="#noteref_264">264.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Si
+quis per naturae vigorem
+bonum aliquod, quod ad salutem
+pertinet vitae aeternae, cogitare ut
+expedit aut eligere sive salutari, i.e.
+evangelicae praedicationi consentire
+posse confirmat absque illuminatione
+et inspiratione Spiritus Sancti, qui
+dat omnibus suavitatem in consentiendo
+et credendo veritati, haeretico
+fallitur spiritu.</span></span>”</span> (Can. 7, quoted
+by Denzinger-Bannwart, n. 180.)</dd><dt class="tei tei-notelabel"><a id="note_265" name="note_265" href="#noteref_265">265.</a></dt><dd class="tei tei-notetext">Sess. VI, can. 2:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Si quis
+dixerit, ad hoc solum divinam gratiam
+per Iesum Christum dari, ut
+facilius homo iuste vivere ac vitam
+aeternam promereri possit, quasi per
+liberum arbitrium sine gratia utrumque,
+sed aegre tamen et difficulter
+possit, anathema sit.</span></span>”</span> (Denzinger-Bannwart,
+n. 812.)</dd><dt class="tei tei-notelabel"><a id="note_266" name="note_266" href="#noteref_266">266.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Sicut palmes non
+potest ferre fructum a semetipso, nisi manserit
+in vite: sic nec vos, nisi in me manseritis.
+Ego sum vitis, vos palmites:
+qui manet in me, et ego in eo, hic
+fert fructum multum: quia sine me
+nihil potestis facere</span></span> (ὅτι χωρὶσ
+ἐμοῦ οὐ δύνασθε ποιεῖν οὐδέν).”</span></dd><dt class="tei tei-notelabel"><a id="note_267" name="note_267" href="#noteref_267">267.</a></dt><dd class="tei tei-notetext">St. Augustine,
+<span class="tei tei-hi"><span style="font-style: italic">Tract. in Ioa.</span></span>,
+81, n. 3: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Non ait, quia sine me
+parum potestis facere, sed nihil
+potestis facere. Sive ergo parum
+sive multum, sine illo fieri non potest,
+sine quo nihil fieri potest.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_268" name="note_268" href="#noteref_268">268.</a></dt><dd class="tei tei-notetext">Cfr. John XV, 3.</dd><dt class="tei tei-notelabel"><a id="note_269" name="note_269" href="#noteref_269">269.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Non quod
+sufficientes simus, cogitate aliquid a nobis quasi ex
+nobis, sed sufficientia nostra ex Deo
+est.</span></span>”</span> On this text cfr. Cornely,
+<span class="tei tei-hi"><span style="font-style: italic">Comment. in h. l.</span></span>, Paris 1892.</dd><dt class="tei tei-notelabel"><a id="note_270" name="note_270" href="#noteref_270">270.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Moysi enim
+dicit: Miserebor cuius misereor et misericordiam praestabo
+cuius miserebor. Igitur non
+volentis neque currentis</span></span> (οὐ τοῦ
+θέλοντος οὐδὲ τοῦ τρέχοντος), <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">sed
+miserentis est Dei.</span></span>”</span> (Rom. IX, 15
+sq.)</dd><dt class="tei tei-notelabel"><a id="note_271" name="note_271" href="#noteref_271">271.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Deus
+est enim, qui operatur
+in vobis et velle et perficere</span></span> (καὶ
+τὸ θέλειν καὶ τὸ ἐνεργεῖν) <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">pro
+bona voluntate.</span></span>”</span> (Phil. II, 13.)</dd><dt class="tei tei-notelabel"><a id="note_272" name="note_272" href="#noteref_272">272.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Nemo potest dicere: Dominus
+Iesus, nisi in Spiritu Sancto.</span></span>”</span> (1
+Cor. XII, 3.)</dd><dt class="tei tei-notelabel"><a id="note_273" name="note_273" href="#noteref_273">273.</a></dt><dd class="tei tei-notetext">Cfr. Matth.
+VII, 21; VIII, 29.</dd><dt class="tei tei-notelabel"><a id="note_274" name="note_274" href="#noteref_274">274.</a></dt><dd class="tei tei-notetext">Others explain the passage 1
+Cor. XII, 3 differently. Cfr. also
+Rom. VIII, 26; Phil. I, 6; Eph. II,
+5 sqq.</dd><dt class="tei tei-notelabel"><a id="note_275" name="note_275" href="#noteref_275">275.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De
+Gratia et Libero Arbitrio</span></span>,
+c. 4: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Talis est haeresis pelagiana,
+non antiqua, sed ante non multum
+tempus exorta.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_276" name="note_276" href="#noteref_276">276.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Desinat,
+si res ita sunt, incessere
+novitas vetustatem.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_277" name="note_277" href="#noteref_277">277.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Adv.
+Haer.</span></span>, III, 17, 2: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Sicut
+arida terra, si non percipiat humorem,
+non fructificat, sic et nos
+lignum aridum existentes nunquam
+fructificaremus vitam sine superna
+voluntaria pluvia.... Non a nobis,
+sed a Deo est bonum salutis nostrae.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_278" name="note_278" href="#noteref_278">278.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Legem credendi lex statuat
+supplicandi. Quum enim sanctarum
+plebium praesules madatâ sibi legatione
+fungantur apud divinam clementiam,
+humani generis agunt
+causam et tota secum Ecclesia congemiscente
+postulant et precantur,
+ut infidelibus donetur fides, ut idololatrae
+ab impietatis suae liberentur
+erroribus, ut Iudaeis ablato cordis
+velamine lux veritatis appareat, ut
+haeretici catholicae fidei perceptione
+resipiscant, ut schismatici spiritum
+redivivae caritatis accipiant, ut lapsis
+poenitentiae remedia conferantur, ut
+denique catechumenis ad regenerationis
+sacramenta perductis coelestis
+misericordiae aula reseretur.</span></span>”</span>
+(Migne, <span class="tei tei-hi"><span style="font-style: italic">P. L.</span></span>, XLV, 1759.)</dd><dt class="tei tei-notelabel"><a id="note_279" name="note_279" href="#noteref_279">279.</a></dt><dd class="tei tei-notetext">For
+additional Patristic texts see Palmieri, <span class="tei tei-hi"><span style="font-style: italic">De Gratia Divina
+Actuali</span></span>, thes. 26.</dd><dt class="tei tei-notelabel"><a id="note_280" name="note_280" href="#noteref_280">280.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Hom.
+in 1 Cor., 7.</span></span></dd><dt class="tei tei-notelabel"><a id="note_281" name="note_281" href="#noteref_281">281.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De
+Civitate Dei</span></span>, XII, 9:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Istam [bonam voluntatem] quis
+fecerat nisi ille, qui eos cum bona
+voluntate, i.e. cum amore casto quo
+illi adhaererent creavit, simul eis et
+condens naturam et largiens gratiam?...
+Confitendum est igitur
+cum debita laude Creatoris, non ad
+solos sanctos homines pertinere,
+verum etiam de sanctis angelis
+posse dici, quod caritas Dei diffusa
+sit in eis per Spiritum Sanctum, qui
+datus est eis.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_282" name="note_282" href="#noteref_282">282.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Enchiridion</span></span>,
+c. 106: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Sicut
+mori est in hominis potestate, quum
+velit, ... ad vitam vero tenendam
+voluntas non satis est, si adiutoria
+sive alimentorum sive quorumcunque
+tutaminum desint, sic homo in paradiso
+ad se occidendum relinquendo
+iustitiam idoneus erat per voluntatem;
+ut autem ab eo teneretur vita
+iustitiae, parum erat velle nisi ille,
+qui eum fecerat, adiuvaret.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_283" name="note_283" href="#noteref_283">283.</a></dt><dd class="tei tei-notetext">Can. 19:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Natura humana,
+etiamsi in illa integritate in qua est
+condita permaneret, nullo modo seipsam,
+Creatore suo non adiuvante,
+servaret. Unde quum sine gratia
+Dei salutem non possit custodire
+quae accepit, quomodo sine Dei
+gratia poterit reparare quod perdidit?</span></span>”</span>
+(Denzinger-Bannwart, n.
+192.)—St. Augustine holds that our
+first parents would have been able
+to preserve the state of grace by
+the divine <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">adiutorium sine quo non</span></span>,
+and that consequently the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">adiutorium
+quo</span></span> would have been superfluous
+to them. On this subtle question
+cfr. Pesch, <span class="tei tei-hi"><span style="font-style: italic">Praelectiones Dogmaticae</span></span>,
+Vol. V, pp. 55 sqq., and Schiffini,
+<span class="tei tei-hi"><span style="font-style: italic">De Gratia Divina</span></span>, pp. 472 sqq.</dd><dt class="tei tei-notelabel"><a id="note_284" name="note_284" href="#noteref_284">284.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Summa Theol.</span></span>,
+1a 2ae, qu. 109,
+art. 5: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Vita aeterna est finis excedens
+proportionem naturae humanae ...
+et ideo homo per sua
+naturalia non potest producere opera
+meritoria proportionata vitae
+aeternae; sed ad hoc exigitur altior
+virtus, quae est virtus gratiae. Et
+ideo sine gratia homo non potest
+mereri vitam aeternam. Potest
+tamen facere opera perducentia ad
+bonum aliquod homini connaturale,
+sicut laborare in agro, bibere, manducare
+et habere amicum et alia
+huiusmodi.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_285" name="note_285" href="#noteref_285">285.</a></dt><dd class="tei tei-notetext">For the necessary Augustinian
+citations in proof of this assertion
+see Palmieri, <span class="tei tei-hi"><span style="font-style: italic">De Gratia Divina Actuali</span></span>,
+pp. 174 sqq.</dd><dt class="tei tei-notelabel"><a id="note_286" name="note_286" href="#noteref_286">286.</a></dt><dd class="tei tei-notetext">Cfr.
+Pohle-Preuss, <span class="tei tei-hi"><span style="font-style: italic">God the Author
+of Nature and the Supernatural</span></span>,
+pp. 186 sqq.</dd><dt class="tei tei-notelabel"><a id="note_287" name="note_287" href="#noteref_287">287.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">V.
+supra</span></span>, pp. <a href="#Pg020" class="tei tei-ref">20</a>.</dd><dt class="tei tei-notelabel"><a id="note_288" name="note_288" href="#noteref_288">288.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">V. supra</span></span>,
+pp. <a href="#Pg026" class="tei tei-ref">26</a> sq.</dd><dt class="tei tei-notelabel"><a id="note_289" name="note_289" href="#noteref_289">289.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">V. supra</span></span>, pp.
+<a href="#Pg069" class="tei tei-ref">69</a> sqq.</dd><dt class="tei tei-notelabel"><a id="note_290" name="note_290" href="#noteref_290">290.</a></dt><dd class="tei tei-notetext">On the teaching of Scotus himself
+with regard to this point cfr.
+P. Minges, O.F.M., <span class="tei tei-hi"><span style="font-style: italic">Die Gnadenlehre
+des Duns Scotus auf ihren
+angeblichen Pelagianismus und Semipelagianismus
+geprüft</span></span>, Münster 1906.</dd><dt class="tei tei-notelabel"><a id="note_291" name="note_291" href="#noteref_291">291.</a></dt><dd class="tei tei-notetext">This is true of man even in the
+exalted state in which he existed in
+Paradise. It is true also of the
+angels. It is true even of the human
+nature of our Lord Jesus Christ
+Himself. Cfr. Pohle-Preuss, <span class="tei tei-hi"><span style="font-style: italic">Christology</span></span>,
+pp. 221 sqq.</dd><dt class="tei tei-notelabel"><a id="note_292" name="note_292" href="#noteref_292">292.</a></dt><dd class="tei tei-notetext">Cfr. Pohle-Preuss,
+<span class="tei tei-hi"><span style="font-style: italic">God the Author
+of Nature and the Supernatural</span></span>,
+pp. 190 sqq.</dd><dt class="tei tei-notelabel"><a id="note_293" name="note_293" href="#noteref_293">293.</a></dt><dd class="tei tei-notetext">Palmieri,
+<span class="tei tei-hi"><span style="font-style: italic">De Gratia Divina Actuali</span></span>,
+p. 184.</dd><dt class="tei tei-notelabel"><a id="note_294" name="note_294" href="#noteref_294">294.</a></dt><dd class="tei tei-notetext">Suarez,
+<span class="tei tei-hi"><span style="font-style: italic">De Necessitate Gratiae</span></span>,
+II, 4.</dd><dt class="tei tei-notelabel"><a id="note_295" name="note_295" href="#noteref_295">295.</a></dt><dd class="tei tei-notetext">On the whole subject of this
+Article cfr. S. Schiffini, <span class="tei tei-hi"><span style="font-style: italic">De Gratia
+Divina</span></span>, pp. 227 sqq.; Rademacher,
+<span class="tei tei-hi"><span style="font-style: italic">Natur und Gnade</span></span>, M. Gladbach 1908.</dd><dt class="tei tei-notelabel"><a id="note_296" name="note_296" href="#noteref_296">296.</a></dt><dd class="tei tei-notetext">Died 432. On his life and works
+see Bardenhewer-Shahan, <span class="tei tei-hi"><span style="font-style: italic">Patrology</span></span>,
+pp. 515 sqq.</dd><dt class="tei tei-notelabel"><a id="note_297" name="note_297" href="#noteref_297">297.</a></dt><dd class="tei tei-notetext">Reproduced in Migne, <span class="tei tei-hi"><span style="font-style: italic">P. L.</span></span>,
+XLIX, 477-1328.</dd><dt class="tei tei-notelabel"><a id="note_298" name="note_298" href="#noteref_298">298.</a></dt><dd class="tei tei-notetext">This contention is false, but it
+has never been proscribed as heretical.
+Prosper says in his <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 226, 5:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Tales aiunt perdi talesque [infantes]
+salvari, quales futures illos
+in annis maioribus, si ad activam
+servarentur vitam, scientia divina
+praeviderit.</span></span>”</span> On this absurd assertion
+see Pohle-Preuss, <span class="tei tei-hi"><span style="font-style: italic">God: His
+Knowability, Essence, and Attributes</span></span>,
+pp. 380 sq.</dd><dt class="tei tei-notelabel"><a id="note_299" name="note_299" href="#noteref_299">299.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Praedest. Sanctorum</span></span>, c. 3,
+n. 7: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">... putans fidem, quâ in
+Deum credimus, non esse donum
+Dei, sed a nobis esse in nobis et
+per illam nos impetrare Dei dona,
+quibus temperanter et iuste et pie
+vivamus in hoc saeculo.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_300" name="note_300" href="#noteref_300">300.</a></dt><dd class="tei tei-notetext">Cfr. Denzinger-Bannwart,
+<span class="tei tei-hi"><span style="font-style: italic">Enchiridion</span></span>,
+n. 128 sqq.</dd><dt class="tei tei-notelabel"><a id="note_301" name="note_301" href="#noteref_301">301.</a></dt><dd class="tei tei-notetext">Ernst (<span class="tei tei-hi"><span style="font-style: italic">Werke und Tugenden
+der Ungläubigen nach Augustinus</span></span>,
+Freiburg 1871) contends that the
+approbation of Boniface II comprised
+all the canons of this synod.</dd><dt class="tei tei-notelabel"><a id="note_302" name="note_302" href="#noteref_302">302.</a></dt><dd class="tei tei-notetext">Cfr.
+F. Wörter, <span class="tei tei-hi"><span style="font-style: italic">Zur Dogmengeschichte
+des Semipelagianismus</span></span>,
+Münster 1900.</dd><dt class="tei tei-notelabel"><a id="note_303" name="note_303" href="#noteref_303">303.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Conc. Arausic.</span></span>
+II, can. 5 (Denzinger-Bannwart,
+n. 178): <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Si quis
+sicut augmentum, ita etiam initium
+fidei ipsumque credulitatis affectum,
+quo in eum credimus qui iustificat
+impium et ad regenerationem sacri
+baptismatis pervenimus, non per
+gratiae donum, i.e. per inspirationem
+Spiritus S., ... sed naturaliter nobis
+inesse dicit, apostolicis dogmatibus
+adversarius approbatur.</span></span>”</span> Cfr. <span class="tei tei-hi"><span style="font-style: italic">Conc.
+Vatican.</span></span>, Sess. III, cap. 3. (Denzinger-Bannwart,
+n. 1791).</dd><dt class="tei tei-notelabel"><a id="note_304" name="note_304" href="#noteref_304">304.</a></dt><dd class="tei tei-notetext">In his treatise <span class="tei tei-hi"><span style="font-style: italic">De Praedestinatione
+Sanctorum</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_305" name="note_305" href="#noteref_305">305.</a></dt><dd class="tei tei-notetext">In his work
+<span class="tei tei-hi"><span style="font-style: italic">Adversus Collatorem</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_306" name="note_306" href="#noteref_306">306.</a></dt><dd class="tei tei-notetext"><span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Discernit</span></span>, διακρίνει.</dd><dt class="tei tei-notelabel"><a id="note_307" name="note_307" href="#noteref_307">307.</a></dt><dd class="tei tei-notetext"><span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Per fidem</span></span>, διὰ πίστεως.</dd><dt class="tei tei-notelabel"><a id="note_308" name="note_308" href="#noteref_308">308.</a></dt><dd class="tei tei-notetext"><span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Non ex
+vobis</span></span>, οὐκ ἐξ ὑμῶν.</dd><dt class="tei tei-notelabel"><a id="note_309" name="note_309" href="#noteref_309">309.</a></dt><dd class="tei tei-notetext"><span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Dei donum</span></span>, θεοῦ τὸ
+δῶρον.</dd><dt class="tei tei-notelabel"><a id="note_310" name="note_310" href="#noteref_310">310.</a></dt><dd class="tei tei-notetext"><span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Non ex operibus</span></span>,
+οὐκ ἐξ ἔργων.</dd><dt class="tei tei-notelabel"><a id="note_311" name="note_311" href="#noteref_311">311.</a></dt><dd class="tei tei-notetext">Eph. II, 8 sq.</dd><dt class="tei tei-notelabel"><a id="note_312" name="note_312" href="#noteref_312">312.</a></dt><dd class="tei tei-notetext">Cfr. Rom. III, 20 sqq., IX,
+15 sqq.</dd><dt class="tei tei-notelabel"><a id="note_313" name="note_313" href="#noteref_313">313.</a></dt><dd class="tei tei-notetext">John VI, 44:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Nemo potest
+venire ad me, nisi Pater, qui misit me, traxerit</span></span> (ἐλκύσῃ)
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">eum.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_314" name="note_314" href="#noteref_314">314.</a></dt><dd class="tei tei-notetext"><span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Opus Dei</span></span>,
+τὸ ἔργον τοῦ Θεοῦ.</dd><dt class="tei tei-notelabel"><a id="note_315" name="note_315" href="#noteref_315">315.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span>,
+177: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Oratio est clarissima
+gratiae testificatio.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_316" name="note_316" href="#noteref_316">316.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Dial.
+c. Tryph.</span></span></dd><dt class="tei tei-notelabel"><a id="note_317" name="note_317" href="#noteref_317">317.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De
+Dono Persev.</span></span>, c. 19, n. 50:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Isti tales tantique doctores dicentes
+non esse aliquid, de quo tamquam de
+nostro quod nobis Deus non dederit
+gloriemur nec ipsum cor nostrum et
+cogitationes nostras in potestate nostra
+esse, ... haec utique gratiae
+Dei tribuunt, Dei munera agnoscunt,
+ab ipso nobis, non a nobis esse testantur.</span></span>”</span>—For
+additional Patristic
+texts see Palmieri, <span class="tei tei-hi"><span style="font-style: italic">De Gratia Div.
+Act.</span></span>, pp. 290 sqq.</dd><dt class="tei tei-notelabel"><a id="note_318" name="note_318" href="#noteref_318">318.</a></dt><dd class="tei tei-notetext">Cfr. Pohle-Preuss, <span class="tei tei-hi"><span style="font-style: italic">God the Author
+of Nature and the Supernatural</span></span>,
+pp. 239 sqq.</dd><dt class="tei tei-notelabel"><a id="note_319" name="note_319" href="#noteref_319">319.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Hom. in Heb.</span></span>, 12, n. 3.</dd><dt class="tei tei-notelabel"><a id="note_320" name="note_320" href="#noteref_320">320.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">V.
+infra</span></span>, <a href="#Part_I_Chapter_III_Section_1" class="tei tei-ref">Ch. III, Sect. 1</a>.</dd><dt class="tei tei-notelabel"><a id="note_321" name="note_321" href="#noteref_321">321.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Praedest.
+Sanct.</span></span>, c. 14:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Quid opus est ut eorum scrutemur
+opuscula, qui priusquam ista haeresis
+oriretur, non habuerunt necessitatem
+in hac difficili ad solvendum quaestione
+versari? Quod procul dubio
+facerent, si respondere talibus cogerentur.
+Unde factum est, ut de
+gratia Dei quid sentirent breviter
+quibusdam scriptorum suorum locis et transeunter
+attingerent.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_322" name="note_322" href="#noteref_322">322.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De
+Gratia Div. Act.</span></span>, p. 288.</dd><dt class="tei tei-notelabel"><a id="note_323" name="note_323" href="#noteref_323">323.</a></dt><dd class="tei tei-notetext">Cfr.
+Ripalda, <span class="tei tei-hi"><span style="font-style: italic">De Ente Supernaturali</span></span>,
+l. I, disp. 17, sect. 11.</dd><dt class="tei tei-notelabel"><a id="note_324" name="note_324" href="#noteref_324">324.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span>, 24
+(to Maximilian, Patriarch
+of Constantinople): <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Sequere
+priorum, a quibus eruditus es
+et nutritus, exempla pontificum,
+beatissimi Ioannis scientiam, sancti
+Attici in repugnandis haeresibus vigilantiam.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_325" name="note_325" href="#noteref_325">325.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Hom.
+in 1 Cor.</span></span>, XII, n. 2.</dd><dt class="tei tei-notelabel"><a id="note_326" name="note_326" href="#noteref_326">326.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Hom.
+in Ep. ad Hebr.</span></span>, XII, 2.</dd><dt class="tei tei-notelabel"><a id="note_327" name="note_327" href="#noteref_327">327.</a></dt><dd class="tei tei-notetext">Αὐτὸς ἐν ἡμῖν πίστιν ἐνέθησεν,
+αὐτὸς τὴν ἀρχὴν ἔδωκεν.</dd><dt class="tei tei-notelabel"><a id="note_328" name="note_328" href="#noteref_328">328.</a></dt><dd class="tei tei-notetext">They
+are fully explained by Palmieri,
+<span class="tei tei-hi"><span style="font-style: italic">l.c.</span></span>, pp. 295 sqq.</dd><dt class="tei tei-notelabel"><a id="note_329" name="note_329" href="#noteref_329">329.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Die
+Lehre von der Heiligung</span></span>,
+p. 161, Paderborn 1885.</dd><dt class="tei tei-notelabel"><a id="note_330" name="note_330" href="#noteref_330">330.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">V.
+supra</span></span>, pp. <a href="#Pg019" class="tei tei-ref">19</a> sqq.,
+<a href="#Pg027" class="tei tei-ref">27</a> sq.</dd><dt class="tei tei-notelabel"><a id="note_331" name="note_331" href="#noteref_331">331.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De
+Praedest. Sanct.</span></span>, c. 2, p. 5:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Attendant hic et verba perpendant,
+qui putant ex nobis esse fidei coeptum
+et ex Deo esse fidei supplementum.
+Quis enim non videat prius
+esse cogitare quam credere? Nullus
+quippe credit aliquid nisi prius
+cogitaverit esse credendum....
+Quod ergo pertinet ad religionem
+atque pietatem, si non sumus idonei
+cogitare aliquid quasi ex nobismet
+ipsis, sed sufficientia nostra ex Deo
+est, profecto non sumus idonei
+credere aliquid quasi ex nobismet
+ipsis, quod sine cogitatione non
+possumus, sed sufficientia nostra, quâ
+credere incipiamus, ex Deo est.</span></span>”</span>—Cfr.
+also the seventh canon of the
+Second Council of Orange (Denzinger-Bannwart,
+n. 180), and
+Suarez, <span class="tei tei-hi"><span style="font-style: italic">De Fide</span></span>, disp. 6, sect. 7 sq.;
+<span class="tei tei-hi"><span style="font-variant: small-caps">Idem</span></span>, <span class="tei tei-hi"><span style="font-style: italic">De Gratia</span></span>, III, 7.</dd><dt class="tei tei-notelabel"><a id="note_332" name="note_332" href="#noteref_332">332.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Conc. Arausic.</span></span>
+II, can. 7.</dd><dt class="tei tei-notelabel"><a id="note_333" name="note_333" href="#noteref_333">333.</a></dt><dd class="tei tei-notetext">Sess. VI,
+can. 3: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Si quis
+dixerit, sine praeveniente Spiritus
+Sancti inspiratione atque eius adiutorio hominem credere, sperare, diligere
+aut poenitere posse, sicut
+oportet, ut ei iustificationis gratia
+conferatur, anathema sit.</span></span>”</span> (Denzinger-Bannwart,
+n. 813.)</dd><dt class="tei tei-notelabel"><a id="note_334" name="note_334" href="#noteref_334">334.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Supra</span></span>,
+pp. <a href="#Pg087" class="tei tei-ref">87</a> sqq.</dd><dt class="tei tei-notelabel"><a id="note_335" name="note_335" href="#noteref_335">335.</a></dt><dd class="tei tei-notetext">John
+XV, 5: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Sine me nihil
+potestis facere.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_336" name="note_336" href="#noteref_336">336.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Contra
+Duas Epistolas Pelag.</span></span>,
+II, 8: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Dominus ut responderet
+futuro Pelagio non ait: Sine me
+difficile potestis facere, sed ait: Sine
+me nihil potestis facere.... Non
+ait: sine me nihil potestis perficere,
+sed facere. Hoc uno verbo initium
+finemque comprehendit.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_337" name="note_337" href="#noteref_337">337.</a></dt><dd class="tei tei-notetext">Phil.
+II, 12 sq.: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Cum metu
+et tremore vestram salutem</span></span>
+(σωτηρίαν) <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">operamini; Deus est
+enim qui operatur in vobis et velle
+et perficere.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_338" name="note_338" href="#noteref_338">338.</a></dt><dd class="tei tei-notetext">Rom. XV, 13:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Deus autem
+spei repleat vos omni gaudio et pace
+in credendo</span></span>
+(ἐν τῷ πιστεύειν), <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">ut
+abundetis in spe (ἐν τῇ ἐλπίδι) et
+virtute Spiritus Sancti.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_339" name="note_339" href="#noteref_339">339.</a></dt><dd class="tei tei-notetext">1 John IV, 7: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Caritas ex
+Deo est</span></span> (ἡ ἀγάπη ἐκ τοῦ Θεοῦ
+ἐστιν).”</span> Cfr. also John VI, 44 sqq.,
+which text is fully explained by
+Schiffini, <span class="tei tei-hi"><span style="font-style: italic">De Gratia Divina</span></span>, pp. 128
+sqq.</dd><dt class="tei tei-notelabel"><a id="note_340" name="note_340" href="#noteref_340">340.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Enchiridion</span></span>,
+c. 32: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Porro si
+nullus dicere Christianus audebit:
+Non miserentis est Dei, sed volentis
+est hominis, ne Apostolo apertissime
+contradicat, restat ut propterea dictum
+intelligatur (Rom. IX, 16):
+</span><span class="tei tei-q"><span style="font-style: italic">Non volentis neque currentis, sed
+miserentis est Dei,</span></span><span style="font-style: italic"> ut totum Deo
+detur, qui hominis voluntatem bonam
+et praeparat adiuvandam et adiuvat
+praeparatam. Praecedit enim bona
+voluntas hominis multa Dei dona, sed
+non omnia; quae autem non praecedit
+ipsa, in iis est et ipsa. Nam
+utrumque legitur in sanctis eloquiis:
+et (Ps. LVIII, 11): </span><span class="tei tei-q"><span style="font-style: italic">Misericordia
+eius praeveniet me,</span></span><span style="font-style: italic"> et (Ps. XXII,
+6): </span><span class="tei tei-q"><span style="font-style: italic">Misericordia eius subsequetur
+me.</span></span><span style="font-style: italic"> Nolentem praevenit, ut
+velit; volentem subsequitur, ne
+frustra velit. Cur enim admonemur
+orare pro inimicis nostris, utique
+nolentibus pie vivere, nisi ut Deus
+in illis operetur et velle? Itemque
+cur admonemur petere ut accipiamus,
+nisi ut ab illo fiat quod volumus, a
+quo factum est ut velimus? Oramus
+ergo pro inimicis nostris, ut
+misericordia Dei praeveniat eos,
+sicut praevenit et nos; oramus
+autem pro nobis, ut misericordia
+eius subsequatur nos.</span></span>”</span> On this important
+passage cfr. J. B. Faure,
+<span class="tei tei-hi"><span style="font-style: italic">Notae in Enchiridion S. Augustini</span></span>,
+c. 32. Similar expressions will be
+found in <span class="tei tei-hi"><span style="font-style: italic">Contra Duas Epist. Pelag.</span></span>,
+II, 9 and <span class="tei tei-hi"><span style="font-style: italic">De Gratia et Lib. Arb.</span></span>,
+c. 17.</dd><dt class="tei tei-notelabel"><a id="note_341" name="note_341" href="#noteref_341">341.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.
+ad Ctesiph.</span></span>, 133: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Velle
+et currere meum est, sed ipsum
+meum sine Dei semper auxilio non
+erit meum; dicit enim Apostolus
+(Phil. II, 13): </span><span class="tei tei-q"><span style="font-style: italic">Deus est enim qui
+operatur in vobis et velle et perficere.</span></span><span style="font-style: italic">...
+Non mihi sufficit, quod
+semel donavit, nisi semper donaverit.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_342" name="note_342" href="#noteref_342">342.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Serm. de Pret. Marg.</span></span></dd><dt class="tei tei-notelabel"><a id="note_343" name="note_343" href="#noteref_343">343.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Conc.
+Arausic.</span></span> II. (A. D. 529);
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Hoc etiam salubriter profitemur
+et credimus, quod in omni opere
+bono non nos incipimus et postea
+per Dei misericordiam adiuvamur,
+sed ipse nobis nullis praecedentibus
+bonis meritis et fidem et amorem sui
+prius inspirat, ut et baptismi sacramenta
+fideliter requiramus et post
+baptismum cum ipsius adiutorio ea,
+quae sibi sunt placita, implere possimus.</span></span>”</span>
+(Denzinger-Bannwart, n.
+200.)</dd><dt class="tei tei-notelabel"><a id="note_344" name="note_344" href="#noteref_344">344.</a></dt><dd class="tei tei-notetext">Cfr. Pohle-Preuss,
+<span class="tei tei-hi"><span style="font-style: italic">God the Author
+of Nature and the Supernatural</span></span>,
+pp. 192 sqq.</dd><dt class="tei tei-notelabel"><a id="note_345" name="note_345" href="#noteref_345">345.</a></dt><dd class="tei tei-notetext">Cfr.
+Schiffini, <span class="tei tei-hi"><span style="font-style: italic">De Gratia Divina</span></span>,
+pp. 132 sq.</dd><dt class="tei tei-notelabel"><a id="note_346" name="note_346" href="#noteref_346">346.</a></dt><dd class="tei tei-notetext">Perrone, <span class="tei tei-hi"><span style="font-style: italic">De Gratia</span></span>, n. 203:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Quaestio haec non ad scholasticas
+quaestiones pertinet, sed est dogma
+fidei ab Ecclesia definitum.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_347" name="note_347" href="#noteref_347">347.</a></dt><dd class="tei tei-notetext">Sess.
+VI, cap. 16: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Quum
+enim ille ipse Christus Iesus tamquam
+caput in membra et tamquam
+vitis in palmites in ipsos iustificatos
+iugiter virtutem influat, quae virtus
+bona eorum opera semper antecedit
+et comitatur et subsequitur et sine
+qua nullo pacto Deo grata et
+meritoria esse possent, nihil ipsis
+iustificatis amplius deesse credendum
+est.</span></span>”</span> (Denzinger-Bannwart,
+n. 809.) Cfr. Tepe, <span class="tei tei-hi"><span style="font-style: italic">Institutiones
+Theologicae</span></span>, Vol. III, pp. 41 sqq.,
+Paris 1896.</dd><dt class="tei tei-notelabel"><a id="note_348" name="note_348" href="#noteref_348">348.</a></dt><dd class="tei tei-notetext">John XV,
+5.</dd><dt class="tei tei-notelabel"><a id="note_349" name="note_349" href="#noteref_349">349.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">V.
+supra</span></span>, pp. <a href="#Pg087" class="tei tei-ref">87</a> sq. Other pertinent
+Scriptural texts are: 2 Cor.
+III, 5; Phil. II, 12 sq.; III, 13 sq.;
+Heb. XIII, 21.</dd><dt class="tei tei-notelabel"><a id="note_350" name="note_350" href="#noteref_350">350.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De
+Gratia et Lib. Arb.</span></span>, c. 17:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Sine illo vel operante vel cooperante
+quum volumus ad bona
+pietatis opera nihil valemus.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_351" name="note_351" href="#noteref_351">351.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De
+Natura et Gratia</span></span>, c. 26:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Mala nostra non ad hoc solum
+medicus supernus sanat, ut illa iam
+non sint, sed ut de cetero recte
+ambulare possimus, quod quidem
+etiam sani nonnisi illo adiuvante
+poterimus.... Sicut oculus corporis
+etiam plenissime sanus, nisi
+candore lucis adiutus non potest
+cernere, sic et homo etiam perfectissime
+iustificatus, nisi aeternae luce
+iustitiae divinitus adiuvetur, recte
+non potest vivere.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_352" name="note_352" href="#noteref_352">352.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Actiones
+nostras, quaesumus
+Domine, aspirando praeveni et adiuvando
+prosequere, ut cuncta nostra
+oratio et operatio a te semper incipiat
+et per te coepta finiatur.</span></span>”</span>
+(<span class="tei tei-hi"><span style="font-style: italic">Missale Romanum.</span></span>) The argument
+from Tradition is more fully
+developed by Palmieri, <span class="tei tei-hi"><span style="font-style: italic">De Gratia
+Divina Actuali</span></span>, thes. 28.</dd><dt class="tei tei-notelabel"><a id="note_353" name="note_353" href="#noteref_353">353.</a></dt><dd class="tei tei-notetext">Thus
+Molina (<span class="tei tei-hi"><span style="font-style: italic">Concord.</span></span>, qu.
+14, art. 13 disp. 8), Bellarmine
+(<span class="tei tei-hi"><span style="font-style: italic">De Gratia et Lib. Arb.</span></span>, VI, 15),
+and Thomassin; the question is well
+treated by Ruiz, <span class="tei tei-hi"><span style="font-style: italic">De Providentia
+Divina</span></span>, disp. 41, sect. 5 sq.</dd><dt class="tei tei-notelabel"><a id="note_354" name="note_354" href="#noteref_354">354.</a></dt><dd class="tei tei-notetext">Cfr.
+Heinrich-Gutberlet, <span class="tei tei-hi"><span style="font-style: italic">Dogmatische
+Theologie</span></span>, Vol. VIII, § 399, Mainz 1897.</dd><dt class="tei tei-notelabel"><a id="note_355" name="note_355" href="#noteref_355">355.</a></dt><dd class="tei tei-notetext">Cfr. Ripalda,
+<span class="tei tei-hi"><span style="font-style: italic">De Ente Supernaturali</span></span>,
+disp. 106, sect. 3 sqq.</dd><dt class="tei tei-notelabel"><a id="note_356" name="note_356" href="#noteref_356">356.</a></dt><dd class="tei tei-notetext"><span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Impeccantia</span></span>,
+ἀναμαρτησία.</dd><dt class="tei tei-notelabel"><a id="note_357" name="note_357" href="#noteref_357">357.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Item
+placuit ut quicunque
+ipsa verba dominicae orationis, ubi
+dicimus: Dimitte nobis debita nostra,
+ita volunt a sanctis dici, ut humiliter hoc, non veraciter dicatur, anathema
+sit.</span></span>”</span> (Denzinger-Bannwart,
+n. 108.)</dd><dt class="tei tei-notelabel"><a id="note_358" name="note_358" href="#noteref_358">358.</a></dt><dd class="tei tei-notetext">Sess. VI, can. 23:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Si quis
+hominem semel iustificatum dixerit ...
+posse in tota vita peccata
+omnia etiam venialia vitare nisi
+ex speciali Dei privilegio, quemadmodum
+de beata virgine tenet Ecclesia,
+anathema sit.</span></span>”</span> (Denzinger-Bannwart,
+n. 833.)</dd><dt class="tei tei-notelabel"><a id="note_359" name="note_359" href="#noteref_359">359.</a></dt><dd class="tei tei-notetext">On
+this privilege of our Blessed
+Lady see Pohle-Preuss, <span class="tei tei-hi"><span style="font-style: italic">Mariology</span></span>,
+pp. 72 sqq., St. Louis 1914.</dd><dt class="tei tei-notelabel"><a id="note_360" name="note_360" href="#noteref_360">360.</a></dt><dd class="tei tei-notetext">Sess. VI, cap. 11:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">...
+quantumvis sancti et iusti in levia
+saltem et quotidiana, quae etiam
+venialia dicuntur, peccata quandoque
+cadunt.</span></span>”</span> (Denzinger-Bannwart, n.
+804.)</dd><dt class="tei tei-notelabel"><a id="note_361" name="note_361" href="#noteref_361">361.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De
+Gratia Divina Actuali</span></span>, p.
+236.</dd><dt class="tei tei-notelabel"><a id="note_362" name="note_362" href="#noteref_362">362.</a></dt><dd class="tei tei-notetext">Epistle
+of St. James, III, 2:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">In multis enim offendimus omnes</span></span>
+(πολλὰ γὰρ πταίομεν ἄπαντες).”</span></dd><dt class="tei tei-notelabel"><a id="note_363" name="note_363" href="#noteref_363">363.</a></dt><dd class="tei tei-notetext">1 John
+III, 6: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Omnis qui in
+eo [scil. Christo] manet, non
+peccat.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_364" name="note_364" href="#noteref_364">364.</a></dt><dd class="tei tei-notetext">ὀφειλήματα.</dd><dt class="tei tei-notelabel"><a id="note_365" name="note_365" href="#noteref_365">365.</a></dt><dd class="tei tei-notetext">Matth. VI, 12. Cfr. Mark XI, 25.</dd><dt class="tei tei-notelabel"><a id="note_366" name="note_366" href="#noteref_366">366.</a></dt><dd class="tei tei-notetext">Prov.
+XX, 9: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Quis potest
+dicere: Mundum est cor meum,
+purus sum a peccato?</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_367" name="note_367" href="#noteref_367">367.</a></dt><dd class="tei tei-notetext">On this text cfr. J. V. Bainvel,
+<span class="tei tei-hi"><span style="font-style: italic">Les Contresens Bibliques des
+Prédicateurs</span></span>, 2nd ed., pp. 102 sq.,
+Paris 1906: <span class="tei tei-q">“<span lang="fr" class="tei tei-foreign" xml:lang="fr"><span style="font-style: italic">... ces chutes sont
+surtout les souffrances, les tribulations.
+Le contexte l'indique clairement:
+</span><span class="tei tei-q"><span style="font-style: italic">‹ </span><span style="font-style: italic">N'attaquez pas le juste
+(15); car Dieu le defend, et s'il
+tombe il se relèvera; mais pour
+l'impie c'est la ruine irréparable.</span><span style="font-style: italic"> ›</span></span><span style="font-style: italic">
+Peut-on, comme on le fait d'ordinaire,
+entendre le texte des chutes
+morales, des péchés véniels? Plusieurs
+commentateurs répondent:
+non; et ils citent à l'appui saint
+Augustin: Septies cadet iustus et
+resurget, id est, quotiescumque
+cediderit, non peribit: quod non de
+iniquitatibus, sed de tribulationibus
+ad humilitatem perducentibus intelligi
+voluit</span></span> (Civ. D. xi, 31).—<span lang="fr" class="tei tei-foreign" xml:lang="fr"><span style="font-style: italic">D'autres
+Pères, saint Jérôme par exemple,
+sont moins exclusifs; et de
+fait, pourquoi la maxime, dans sa
+plénitude, ne comprendrait-elle pas
+toutes sortes de chutes, péchés ou
+afflictions? En tout cas, c'est aller
+trop loin que de vouloir prouver par
+là la thèse catholique sur l'impossibilité
+morale d'éviter pendant longtemps
+tout péché de fragilité.
+L'écrivain sacré veut dire autre
+chose, et nous avons des textes
+meilleures</span></span> ...”</span></dd><dt class="tei tei-notelabel"><a id="note_368" name="note_368" href="#noteref_368">368.</a></dt><dd class="tei tei-notetext">Eccles.
+VII, 21: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Non est
+enim homo iustus in terra, qui
+faciat bonum et non peccet</span></span>.”</span></dd><dt class="tei tei-notelabel"><a id="note_369" name="note_369" href="#noteref_369">369.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ibid.</span></span>,
+v, 23: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Scit enim conscientia
+tua, quia et tu crebro
+maledixisti aliis</span></span>.”</span></dd><dt class="tei tei-notelabel"><a id="note_370" name="note_370" href="#noteref_370">370.</a></dt><dd class="tei tei-notetext">1 John I, 8:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Si dixerimus,
+quoniam peccatum non habemus,
+ipsi nos seducimus et veritas in
+nobis non est</span></span>.”</span></dd><dt class="tei tei-notelabel"><a id="note_371" name="note_371" href="#noteref_371">371.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">E.g.</span></span>
+1 John I, 10, III, 4, III
+8, <span class="tei tei-hi"><span style="font-style: italic">et passim</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_372" name="note_372" href="#noteref_372">372.</a></dt><dd class="tei tei-notetext">The Johannine text here under
+consideration does, however, furnish
+a telling argument against the Pelagians,
+in so far as they denied the
+necessity of the atonement. The
+passage is effectively employed for
+this purpose by the Second Council
+of Mileve (can. 6, quoted in Denzinger-Bannwart's
+<span class="tei tei-hi"><span style="font-style: italic">Enchiridion</span></span>, n.
+106). Cfr. Chr. Pesch, <span class="tei tei-hi"><span style="font-style: italic">Praelectiones
+Dogmaticae</span></span>, Vol. V, 3rd ed.,
+p. 99 and Al. Wurm, <span class="tei tei-hi"><span style="font-style: italic">Die Irrlehrer
+im ersten Johannesbrief</span></span>, Freiburg
+1903.</dd><dt class="tei tei-notelabel"><a id="note_373" name="note_373" href="#noteref_373">373.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Dono Perseverantiae</span></span>, c. 2,
+n. 4: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Tria sunt, ut scitis, quae
+maxime adversus eos [scil. Pelagianos]
+defendit Ecclesia, quorum
+est unum, gratiam Dei non secundum
+merita nostra dari.... Alterum est,
+in quantacunque iustitia sine qualibuscunque
+peccatis in hoc corruptibili
+corpore neminem vivere. Tertium
+est, obnoxium nasci hominem
+peccato primi hominis</span></span>.”</span></dd><dt class="tei tei-notelabel"><a id="note_374" name="note_374" href="#noteref_374">374.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De
+Natura et Gratia</span></span>, c. 35, n.
+41: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Ubi parum attendit, quum
+sit acutissimus, non frustra etiam
+iustos in oratione dicere: Dimitte
+nobis debita nostra.... Etiamsi
+hic non vivatur sine peccato, licet
+mori sine peccato, dum subinde
+veniâ deletur, quod subinde ignorantiâ
+vel infirmitate committitur</span></span>.”</span></dd><dt class="tei tei-notelabel"><a id="note_375" name="note_375" href="#noteref_375">375.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ibid.</span></span>,
+c. 36. <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Si omnes illos
+sanctos et sanctas, quum hic viverent, congregare possemus et interrogare,
+utrum essent sine peccato, ...
+nonne unâ voce clamassent: Si
+dixerimus quia peccatum non habemus,
+ipsi nos seducimus et veritas
+in nobis non est?</span></span>”</span>—For other confirmatory
+Patristic texts see Suarez,
+<span class="tei tei-hi"><span style="font-style: italic">De Gratia</span></span>, IX, 8.</dd><dt class="tei tei-notelabel"><a id="note_376" name="note_376" href="#noteref_376">376.</a></dt><dd class="tei tei-notetext">The above-quoted analogy is
+taken from Heinrich-Gutberlet, <span class="tei tei-hi"><span style="font-style: italic">Dogmatische
+Theologie</span></span>, Vol. VIII, p.
+81.</dd><dt class="tei tei-notelabel"><a id="note_377" name="note_377" href="#noteref_377">377.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Summa Theol.</span></span>, 1a 2ae, qu. 109,
+art. 8: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Non potest homo abstinere
+ab omni peccato veniali propter corruptionem
+inferioris appetitus sensualitatis,
+cuius motus singulos quidem
+ratio reprimere potest, et ex
+hoc habent rationem peccati et voluntarii,
+non autem omnes, quia
+dum uni resistere nititur, fortassis
+alius insurgit, et etiam quia ratio
+non potest semper esse pervigil ad
+huiusmodi motus vitandos</span></span>.”</span></dd><dt class="tei tei-notelabel"><a id="note_378" name="note_378" href="#noteref_378">378.</a></dt><dd class="tei tei-notetext">Sardagna
+(<span class="tei tei-hi"><span style="font-style: italic">De Gratia</span></span>, n. 336)
+incorrectly asserts this.</dd><dt class="tei tei-notelabel"><a id="note_379" name="note_379" href="#noteref_379">379.</a></dt><dd class="tei tei-notetext">Cfr.
+Tepe, <span class="tei tei-hi"><span style="font-style: italic">Instit. Theolog.</span></span>,
+Vol. III. pp. 47 sq.</dd><dt class="tei tei-notelabel"><a id="note_380" name="note_380" href="#noteref_380">380.</a></dt><dd class="tei tei-notetext">Cfr. St. Augustine, <span class="tei tei-hi"><span style="font-style: italic">Contra
+Iulian.</span></span>, IV, 3, 28: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Ideo factum
+est in loco infirmitatis, ne superbe
+viveremus, ut sub quotidiana peccatorum
+remissione vivamus</span></span>.”</span></dd><dt class="tei tei-notelabel"><a id="note_381" name="note_381" href="#noteref_381">381.</a></dt><dd class="tei tei-notetext">Andr. de Vega,
+<span class="tei tei-hi"><span style="font-style: italic">De Iustificatione
+Doctrina Universa</span></span>, 1. XIV,
+cap. ult.</dd><dt class="tei tei-notelabel"><a id="note_382" name="note_382" href="#noteref_382">382.</a></dt><dd class="tei tei-notetext">Suarez,
+<span class="tei tei-hi"><span style="font-style: italic">De Gratia</span></span>, IX, 8, 14:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">quia si vel in uno homine
+posset contingere, ut illa duo coniungerentur,
+scil. carere speciali
+privilegio et nihilominus cavere
+omne peccatum veniale per totam
+vitam, propositio Concilii esset simpliciter
+falsa; nam est absoluta et
+universalis, ad cuius falsitatem satis
+est quod in uno deficiat</span></span>.”</span></dd><dt class="tei tei-notelabel"><a id="note_383" name="note_383" href="#noteref_383">383.</a></dt><dd class="tei tei-notetext">Aug., <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span>,
+181, n. 8: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Nemo
+itaque dicat, se esse sine peccato,
+sed non tamen ideo debemus amare
+peccatum. Oderimus ea, fratres;
+etsi non sumus sine peccatis, oderimus
+tamen ea, et maxime a criminibus
+nos abstineamus; abstineamus
+quantum possumus a levibus peccatis.</span></span>”</span>—On
+the whole subject of this
+thesis cfr. Schiffini, <span class="tei tei-hi"><span style="font-style: italic">De Gratia Divina</span></span>,
+pp. 181 sqq.</dd><dt class="tei tei-notelabel"><a id="note_384" name="note_384" href="#noteref_384">384.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">V. supra</span></span>, pp.
+<a href="#Pg098" class="tei tei-ref">98</a> sqq.</dd><dt class="tei tei-notelabel"><a id="note_385" name="note_385" href="#noteref_385">385.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Conc. Arausic.</span></span> II, can. 10:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Adiutorium Dei etiam renatis ac
+sanctis semper est implorandum, ut
+ad finem bonum pervenire vel in
+bono possint opere perdurare</span></span>.”</span>
+(Denzinger-Bannwart, n. 183.)</dd><dt class="tei tei-notelabel"><a id="note_386" name="note_386" href="#noteref_386">386.</a></dt><dd class="tei tei-notetext">Sess. VI, can. 22:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Si quis
+dixerit, iustificatum vel sine speciali
+auxilio Dei in accepta iustitia perseverare
+posse vel cum eo non posse,
+anathema sit</span></span>.”</span> (Denzinger-Bannwart,
+n. 832.)</dd><dt class="tei tei-notelabel"><a id="note_387" name="note_387" href="#noteref_387">387.</a></dt><dd class="tei tei-notetext">Sess. VI, cap. 11:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Deus
+namque suâ gratiâ semel iustificatos
+non deserit, nisi ab eis prius
+deseratur</span></span>.”</span> (Denzinger-Bannwart,
+n. 804.)</dd><dt class="tei tei-notelabel"><a id="note_388" name="note_388" href="#noteref_388">388.</a></dt><dd class="tei tei-notetext">Cfr.
+Wisd. IV, 11: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Raptus
+est, ne malitia mutaret intellectum
+eius</span></span>.”</span></dd><dt class="tei tei-notelabel"><a id="note_389" name="note_389" href="#noteref_389">389.</a></dt><dd class="tei tei-notetext">Sess. VI, can. 16:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">magnum
+illud usque in finem perseverantiae
+donum</span></span>.”</span> On St. Augustine's
+teaching in regard to the
+different heads of doctrine defined
+above, see Chr. Pesch, <span class="tei tei-hi"><span style="font-style: italic">Praelectiones
+Dogmaticae</span></span>, Vol. V, 3rd ed., pp. 103
+sqq.</dd><dt class="tei tei-notelabel"><a id="note_390" name="note_390" href="#noteref_390">390.</a></dt><dd class="tei tei-notetext">John XVII, 11:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Pater
+sancte, serva eos in nomine tuo</span></span>
+(τήρησον αὐτοὺς ἐν τῷ ὀνόματί
+σου), <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">quos dedisti mihi, ut sint
+unum, sicut et nos</span></span>.”</span></dd><dt class="tei tei-notelabel"><a id="note_391" name="note_391" href="#noteref_391">391.</a></dt><dd class="tei tei-notetext">Col. IV, 12:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Salutat vos
+Epaphras ... semper sollicitus pro
+vobis in orationibus, ut stetis perfecti</span></span>
+(ἵνα στῆτε τέλειοι) <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">et pleni
+in omni voluntate Dei</span></span>.”</span></dd><dt class="tei tei-notelabel"><a id="note_392" name="note_392" href="#noteref_392">392.</a></dt><dd class="tei tei-notetext">Matth.
+XXVI, 41: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Vigilate,
+et orate, ut non intretis in tentationem</span></span>.”</span></dd><dt class="tei tei-notelabel"><a id="note_393" name="note_393" href="#noteref_393">393.</a></dt><dd class="tei tei-notetext">Phil. I, 6:
+<span class="tei tei-q">“... <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">confidens hoc
+ipsum, quia qui coepit in vobis opus
+bonum, perficiet</span></span> (ἐπιτελέσει) <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">usque
+in diem Christi Iesu</span></span>.”</span></dd><dt class="tei tei-notelabel"><a id="note_394" name="note_394" href="#noteref_394">394.</a></dt><dd class="tei tei-notetext">1 Pet. I, 5:
+<span class="tei tei-q">“...<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">qui in
+virtute Dei custodimini per fidem
+in salutem, paratam revelari in
+tempore novissimo</span></span>.”</span>—For Old
+Testament texts in confirmation of
+this thesis see Schiffini, <span class="tei tei-hi"><span style="font-style: italic">De Gratia
+Divina</span></span>, pp. 198 sq.</dd><dt class="tei tei-notelabel"><a id="note_395" name="note_395" href="#noteref_395">395.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De
+Dono Perseverantiae</span></span>. An
+English translation of this treatise
+may be found in <span class="tei tei-hi"><span style="font-style: italic">The Anti-Pelagian
+Works of Saint Augustine, Bishop
+of Hippo</span></span>, Translated by Peter
+Holmes and R. E. Wallis, Vol. III,
+pp. 171 sqq. (Vol. XV of Dods'
+translation of the <span class="tei tei-hi"><span style="font-style: italic">Works of St.
+Augustine</span></span>), Edinburg 1876.</dd><dt class="tei tei-notelabel"><a id="note_396" name="note_396" href="#noteref_396">396.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De
+Dono Perseverantiae</span></span>, c.
+2, n. 3: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Cur autem perseverantia
+ista poscitur a Deo, si non
+datur a Deo? An et ista irrisoria
+petitio est, quum id ab eo petitur
+quod scitur non ipsum dare, sed ipso
+non dante esse in hominis potestate?...
+An ab illo perseverantia
+ista forte non poscitur? Iam
+hoc qui dicit, non meis disputationibus
+refellendus, sed sanctorum orationibus
+onerandus est. An vero
+quisquam eorum est, qui non sibi
+poscat a Deo ut perseveret in eo,
+quum ipsâ oratione quae dominica
+nuncupatur, quia eam Dominus
+docuit, quando oratur a sanctis, nihil
+paene aliud quam perseverantia
+posci intelligatur</span></span>?”</span></dd><dt class="tei tei-notelabel"><a id="note_397" name="note_397" href="#noteref_397">397.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Op. cit.</span></span>,
+c. 7, n. 15: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Prorsus
+in hac re non operosas disputationes
+exspectet Ecclesia, sed attendat
+quotidianas orationes suas. Orat
+ut increduli credant: Deus ergo
+convertit ad fidem. Orat ut credentes
+perseverent; Deus ergo donat
+perseverantiam usque in finem</span></span>.”</span></dd><dt class="tei tei-notelabel"><a id="note_398" name="note_398" href="#noteref_398">398.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Op. cit.</span></span>,
+c. 23, n. 63: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Quis
+enim veraciter gemat desiderans accipere
+quod orat a Domino, si hoc a
+seipso se sumere existimet, non ab
+illo</span></span>?”</span></dd><dt class="tei tei-notelabel"><a id="note_399" name="note_399" href="#noteref_399">399.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Op. cit.</span></span>,
+c. 6, n. 10: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Hoc
+Dei donum suppliciter emereri potest,
+sed quum datum fuerit, amitti
+contumaciter non potest</span></span>.”</span></dd><dt class="tei tei-notelabel"><a id="note_400" name="note_400" href="#noteref_400">400.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Op. cit.</span></span>,
+c. 16, n. 39: <span class="tei tei-q">“...
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">quum constet Deum alia danda
+etiam non orantibus, sicut initium
+fidei, alia nonnisi orantibus praeparasse,
+sicut in finem perseverantiam,
+profecto qui ex se ipso se
+hanc habere putat, non orat ut habeat</span></span>.”</span></dd><dt class="tei tei-notelabel"><a id="note_401" name="note_401" href="#noteref_401">401.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De
+Ente Supernaturali</span></span>, disp.
+94, sect. 2.</dd><dt class="tei tei-notelabel"><a id="note_402" name="note_402" href="#noteref_402">402.</a></dt><dd class="tei tei-notetext">Suarez, <span class="tei tei-hi"><span style="font-style: italic">De Gratia</span></span>, XII, 38:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Infallibilitas non convenit merito
+de congruo ratione sui, ut ita dicam,
+sed ratione impetrationis quae propriae
+soli orationi, ut talis est, respondet.
+Ratio est, quia haec infallibilitas
+solum fundatur in promissione
+divina, quae non invenitur
+facta operibus iustorum quatenus
+meritoriis de congruo, sed tantum
+orationi; quare ut fructus huius
+meriti certior sit, adiungenda semper
+est petitio perseverantiae</span></span>.”</span></dd><dt class="tei tei-notelabel"><a id="note_403" name="note_403" href="#noteref_403">403.</a></dt><dd class="tei tei-notetext">John XVI,
+23.</dd><dt class="tei tei-notelabel"><a id="note_404" name="note_404" href="#noteref_404">404.</a></dt><dd class="tei tei-notetext">Cfr.
+Suarez, <span class="tei tei-hi"><span style="font-style: italic">De Gratia</span></span>, XII,
+38, n. 14: <span class="tei tei-q">“... <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">quia ut oratio
+habeat perseverantiam debitam, perdurare
+debet cum illis circumstantiis
+moralibus, quas a principio
+habere etiam debuit, ut congrue
+fieret; unde eo ipso quod novum
+impedimentum ponitur [peccando]
+effectui orationis, deficit perseverantia
+in orando, saltem debito
+modo.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_405" name="note_405" href="#noteref_405">405.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ibid.</span></span>,
+n. 17: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Igitur perseverantia
+orationis in tali materia
+requisita est, ut non semel tantum
+aut iterum fiat, set ut toto tempore
+vitae duret, et praesertim ut in
+occurrentibus occasionibus servandi
+mandata aut vincendi tentationes
+cum debita fiducia repetatur.</span></span>”</span>—For
+more detailed information we must
+refer the reader to Palmieri, <span class="tei tei-hi"><span style="font-style: italic">De
+Gratia Divina Actuali</span></span>, thes. 36, n.
+vi sqq. The theological argument
+for our thesis is convincingly
+set forth by Gutberlet
+in Heinrich's <span class="tei tei-hi"><span style="font-style: italic">Dogmatische Theologie</span></span>,
+Vol. VIII, § 404. The <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">donum
+perseverantiae</span></span> must not be confounded
+with the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">confirmatio in
+gratia</span></span>; on this point see Schiffini,
+<span class="tei tei-hi"><span style="font-style: italic">De Gratia Divina</span></span>, pp. 197 sqq.</dd><dt class="tei tei-notelabel"><a id="note_406" name="note_406" href="#noteref_406">406.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">V. supra</span></span>, pp. <a href="#Pg007" class="tei tei-ref">7</a>
+sq.</dd><dt class="tei tei-notelabel"><a id="note_407" name="note_407" href="#noteref_407">407.</a></dt><dd class="tei tei-notetext">Cfr.
+St. Thomas, <span class="tei tei-hi"><span style="font-style: italic">Summa Theol.</span></span>,
+1a 2ae, qu. 114, art. 1: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Meritum
+et merces ad idem referuntur. Id
+enim merces dicitur quod alicui
+recompensatur pro retributione operis
+vel laboris quasi quoddam pretium
+ipsius. Unde sicut reddere iustum
+pretium pro re accepta ab aliquo est
+actus iustitiae, ita etiam recompensare
+mercedem operis vel laboris
+est actus iustitiae.</span></span>”</span> Cfr. Taparelli,
+<span class="tei tei-hi"><span style="font-style: italic">Saggio Teoretico del Diritto Naturale</span></span>,
+diss. 1, c. 6, n. 130, Palermo
+1842.</dd><dt class="tei tei-notelabel"><a id="note_408" name="note_408" href="#noteref_408">408.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“This word is scarcely used in
+modern English, except as expressing
+that punishment which is fully
+deserved, a usage originating with
+the Tudor Parliaments; but it was
+once commonly used in the language
+in a wider sense, for whatever had
+been justly earned, and some attempts
+to revive it have been made
+in recent times; certainly some word
+is wanted to express the idea.”</span>
+(Hunter, <span class="tei tei-hi"><span style="font-style: italic">Outlines of Dogmatic
+Theology</span></span>, Vol. III, pp. 58 sq.)
+Cfr. Dr. Murray's <span class="tei tei-hi"><span style="font-style: italic">New English Dictionary</span></span>,
+Vol. II, p. 784, Oxford
+1893.</dd><dt class="tei tei-notelabel"><a id="note_409" name="note_409" href="#noteref_409">409.</a></dt><dd class="tei tei-notetext">Eck
+did not, however, approve
+the term <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">meritum de condigno</span></span>; he
+preferred <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">meritum digni</span></span>. Cfr. J.
+Greving, <span class="tei tei-hi"><span style="font-style: italic">Johann Eck als junger
+Gelehrter</span></span>, pp. 153 sqq., Münster
+1906.</dd><dt class="tei tei-notelabel"><a id="note_410" name="note_410" href="#noteref_410">410.</a></dt><dd class="tei tei-notetext">Cfr. St.
+Augustine, <span class="tei tei-hi"><span style="font-style: italic">In Ps.</span></span>, 86:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Debitorem Deus ipse fecit se, non
+accipiendo, sed promittendo.</span></span>”</span> On
+this point consult Pohle-Preuss, <span class="tei tei-hi"><span style="font-style: italic">God:
+His Knowability, Essence, and Attributes,</span></span>
+pp. 455 sqq.</dd><dt class="tei tei-notelabel"><a id="note_411" name="note_411" href="#noteref_411">411.</a></dt><dd class="tei tei-notetext"><span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Oratio,
+preces.</span></span></dd><dt class="tei tei-notelabel"><a id="note_412" name="note_412" href="#noteref_412">412.</a></dt><dd class="tei tei-notetext"><span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Capacitas,
+dispositio.</span></span></dd><dt class="tei tei-notelabel"><a id="note_413" name="note_413" href="#noteref_413">413.</a></dt><dd class="tei tei-notetext">Vasquez,
+<span class="tei tei-hi"><span style="font-style: italic">Comment. in S. Theol.
+S. Thomae Aquin.</span></span>, 1a 2ae, disp. 216,
+c. 4.</dd><dt class="tei tei-notelabel"><a id="note_414" name="note_414" href="#noteref_414">414.</a></dt><dd class="tei tei-notetext">Already in the fourth century
+the Church emphasized the proposition
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Gratiam Christi non secundum
+merita dari</span></span>”</span> against Pelagius.</dd><dt class="tei tei-notelabel"><a id="note_415" name="note_415" href="#noteref_415">415.</a></dt><dd class="tei tei-notetext">Cfr.
+St. Augustine, <span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span> 194 <span class="tei tei-hi"><span style="font-style: italic">ad
+Sixt.</span></span>, n. 19: <span lang="la" class="tei tei-foreign" xml:lang="la"><span class="tei tei-q"><span style="font-style: italic">Vita etiam aeterna,
+quam certum est bonis operibus
+debitam reddi, ab Apostolo tamen
+gratia nuncupatur, nec ideo quia
+meritis non datur, sed quia data
+sunt ipsa merita, quibus datur.</span></span></span>
+The dogma was formally defined by
+the Council of Trent: <span class="tei tei-q">“... <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">cuius
+tanta est erga omnes homines bonitas,
+ut eorum velit esse merita, quae
+sunt ipsius dona.</span></span>”</span> (Sess. VI, cap.
+16, quoted in Denzinger-Bannwart's
+<span class="tei tei-hi"><span style="font-style: italic">Enchiridion</span></span>, n. 809.)</dd><dt class="tei tei-notelabel"><a id="note_416" name="note_416" href="#noteref_416">416.</a></dt><dd class="tei tei-notetext">For further information on this
+point see Palmieri, <span class="tei tei-hi"><span style="font-style: italic">De Gratia Divina
+Actuali,</span></span> thes. 35.</dd><dt class="tei tei-notelabel"><a id="note_417" name="note_417" href="#noteref_417">417.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">V. supra</span></span>, pp.
+<a href="#Pg083" class="tei tei-ref">83</a> sqq.</dd><dt class="tei tei-notelabel"><a id="note_418" name="note_418" href="#noteref_418">418.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Gratiam
+Dei secundum merita
+nostra dari.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_419" name="note_419" href="#noteref_419">419.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Debetur
+merces bonis operibus,
+si fiant; sed gratia quae non
+debetur praecedit, ut fiant.</span></span>”</span> (Arausic.
+II, can. 18; see Denzinger-Bannwart,
+n. 191.)</dd><dt class="tei tei-notelabel"><a id="note_420" name="note_420" href="#noteref_420">420.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“... <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">ipsius
+iustificationis exordium
+in adultis a Dei per Christum
+Iesum praeveniente gratia
+sumendum esse, h. e. ab eius vocatione,
+quâ nullis eorum existentibus
+meritis vocantur.</span></span>”</span> (Sess. VI,
+cap. 5. Denzinger-Bannwart, n. 797.)</dd><dt class="tei tei-notelabel"><a id="note_421" name="note_421" href="#noteref_421">421.</a></dt><dd class="tei tei-notetext">Rom. IX, 16: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Igitur non
+volentis neque currentis, sed miserentis
+est Dei.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_422" name="note_422" href="#noteref_422">422.</a></dt><dd class="tei tei-notetext">Rom. IX, 18:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Ergo cuius
+vult miseretur et quem vult indurat</span></span>
+(ἄρα οὖν θέλει δ᾽ δε θέλει
+σκληρύνει.”</span>)</dd><dt class="tei tei-notelabel"><a id="note_423" name="note_423" href="#noteref_423">423.</a></dt><dd class="tei tei-notetext">Rom. XI, 6:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Si autem gratiâ,
+iam non ex operibus</span></span> (ἐξ ἔργων),
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">alioquin gratia iam non est
+gratia.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_424" name="note_424" href="#noteref_424">424.</a></dt><dd class="tei tei-notetext">Eph.
+II, 8-10: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Gratiâ enim
+estis salvati per fidem et hoc non
+ex vobis: Dei enim donum est, non
+ex operibus, ut ne quis glorietur.
+Ipsius enim sumus factura</span></span> (ποίημα),
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">creati in Christo Iesu in
+operibus bonis, quae praeparavit
+Deus, ut in illis ambulemus.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_425" name="note_425" href="#noteref_425">425.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">E.g.</span></span>,
+2 Cor. V, 14; Gal. III,
+22; 2 Tim. I, 9; Tit. III, 5; 1 Pet.
+I, 3; 1 John IV, 10.</dd><dt class="tei tei-notelabel"><a id="note_426" name="note_426" href="#noteref_426">426.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Tract,
+in Ioa.</span></span>, 86: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Gratia
+non invenit, sed efficit merita.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_427" name="note_427" href="#noteref_427">427.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Serm.</span></span>,
+169, c. 2: <span lang="la" class="tei tei-foreign" xml:lang="la"><span class="tei tei-q"><span style="font-style: italic">Gratia
+praecessit meritum tuum, non gratia
+ex merito, sed meritum ex gratia.
+Nam si gratia ex merito, emisti non
+gratis accepisti.</span></span></span> Other Patristic
+texts quoted by Ripalda, <span class="tei tei-hi"><span style="font-style: italic">De Ente
+Supernaturali,</span></span> disp. 15 sqq.</dd><dt class="tei tei-notelabel"><a id="note_428" name="note_428" href="#noteref_428">428.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">V. supra</span></span>,
+pp. <a href="#Pg050" class="tei tei-ref">50</a> sqq.</dd><dt class="tei tei-notelabel"><a id="note_429" name="note_429" href="#noteref_429">429.</a></dt><dd class="tei tei-notetext">For a more extensive treatment
+of this important point the reader
+is referred to Heinrich-Gutberlet,
+<span class="tei tei-hi"><span style="font-style: italic">Dogmatische Theologie</span></span>, Vol. VIII,
+§ 418, Mainz 1897.</dd><dt class="tei tei-notelabel"><a id="note_430" name="note_430" href="#noteref_430">430.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">V. supra</span></span>, p.
+<a href="#Pg098" class="tei tei-ref">98</a>.</dd><dt class="tei tei-notelabel"><a id="note_431" name="note_431" href="#noteref_431">431.</a></dt><dd class="tei tei-notetext">Can. 20: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Multa
+Deus facit in homine bona, quae non facit
+homo; nulla vero facit homo bona,
+quae non Deus praestat, ut faciat
+homo.</span></span>”</span> (Denzinger-Bannwart, n.
+193.)</dd><dt class="tei tei-notelabel"><a id="note_432" name="note_432" href="#noteref_432">432.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Sed ipse
+[Deus] nobis nullis praecedentibus bonis meritis [scil. naturalibus] et fidem et amorem
+sui prius inspirat.</span></span>”</span> (Denzinger-Bannwart,
+n. 200.)</dd><dt class="tei tei-notelabel"><a id="note_433" name="note_433" href="#noteref_433">433.</a></dt><dd class="tei tei-notetext">Matth. XXV, 15:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Et uni
+dedit quinque talenta, alii autem
+duo, alii vero unum, unicuique
+secundum propriam virtutem</span></span>
+(ἑκάστῳ κατὰ τὴν ἰδίαν δύναμιν).”</span></dd><dt class="tei tei-notelabel"><a id="note_434" name="note_434" href="#noteref_434">434.</a></dt><dd class="tei tei-notetext">Cfr. Maldonatus' commentary
+on this text.</dd><dt class="tei tei-notelabel"><a id="note_435" name="note_435" href="#noteref_435">435.</a></dt><dd class="tei tei-notetext">Cfr. Pohle-Preuss,
+<span class="tei tei-hi"><span style="font-style: italic">God the Author
+of Nature and the Supernatural</span></span>,
+p. 326.</dd><dt class="tei tei-notelabel"><a id="note_436" name="note_436" href="#noteref_436">436.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De
+Praedest. Sanct.</span></span>, 3, 10, 31:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Nihil huic sensui tam contrarium
+est quam de suis meritis sic quemquam
+gloriari, tamquam ipse sibi
+ea fecerit, non Dei gratia, sed gratia
+quae bonos discernit a malis,
+non quae communis est bonis et
+malis.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_437" name="note_437" href="#noteref_437">437.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De
+Peccato Orig.</span></span>, c. 24, n. 28:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Non enim gratia Dei erit ullo
+modo, nisi gratuita fuerit omni
+modo.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_438" name="note_438" href="#noteref_438">438.</a></dt><dd class="tei tei-notetext">Cyril
+of Jerusalem (<span class="tei tei-hi"><span style="font-style: italic">Catech.</span></span>, I,
+17), Athanasius (<span class="tei tei-hi"><span style="font-style: italic">C. Gent.</span></span>, n. 30),
+Basil (<span class="tei tei-hi"><span style="font-style: italic">Epist.</span></span>, 294:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Divinum auxilium
+in nostra situm est potestate</span></span>”</span>),
+Gregory of Nazianzus (<span class="tei tei-hi"><span style="font-style: italic">Or.</span></span>,
+31), and especially Chrysostom
+(<span class="tei tei-hi"><span style="font-style: italic">Hom. in Gen.</span></span>, 12; <span class="tei tei-hi"><span style="font-style: italic">Hom. in Epist.
+ad Rom.</span></span>, 2).</dd><dt class="tei tei-notelabel"><a id="note_439" name="note_439" href="#noteref_439">439.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Hom.
+in Epist. ad Ephes.</span></span>, 4.</dd><dt class="tei tei-notelabel"><a id="note_440" name="note_440" href="#noteref_440">440.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Hom.
+in 1 Epist. ad Cor.</span></span>, 12.
+Cfr. Palmieri, <span class="tei tei-hi"><span style="font-style: italic">De Gratia Divina
+Actuali</span></span>, thes. 33.</dd><dt class="tei tei-notelabel"><a id="note_441" name="note_441" href="#noteref_441">441.</a></dt><dd class="tei tei-notetext">Cfr. St.
+Thomas, <span class="tei tei-hi"><span style="font-style: italic">Summa
+Theol.</span></span>, 1a 2ae, qu. 114, art. 5:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Donum gratiae considerari potest
+dupliciter. Uno modo secundum rationem
+gratuiti doni, et sic manifestum
+est quod omne meritum repugnat
+gratiae, quia ut Rom. XI, 9
+Apostolus dicit: </span><span class="tei tei-q"><span style="font-style: italic">Si autem gratia,
+iam non ex operibus.</span></span><span style="font-style: italic"> Altero
+modo potest considerari secundum
+naturam ipsius rei, quae donatur, et
+sic etiam non potest cadere sub
+merito non habentis gratiam, tum
+quia excedit proportionem naturae,
+tum etiam quia ante gratiam in
+statu peccati homo habet impedimentum
+promerendi gratiam, scil.
+ipsum peccatum. Postquam autem
+aliquis iam habet gratiam, non potest
+gratia iam habita sub merito
+cadere, quia merces est terminus
+operis, gratia autem est principium
+cuiuslibet boni operis in nobis.</span></span>”</span>
+This is equally true of the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">meritum
+de condigno</span></span> and the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">meritum de
+congruo</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_442" name="note_442" href="#noteref_442">442.</a></dt><dd class="tei tei-notetext">John XVI, 24:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Petite et
+accipietis.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_443" name="note_443" href="#noteref_443">443.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">V. supra</span></span>,
+theses <a href="#Part_I_Chapter_II_Section_2_Thesis_I" class="tei tei-ref">I</a> and
+<a href="#Part_I_Chapter_II_Section_2_Thesis_II" class="tei tei-ref">II</a>.</dd><dt class="tei tei-notelabel"><a id="note_444" name="note_444" href="#noteref_444">444.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Si
+quis ad invocationem
+humanam [i.e. naturalem] gratiam
+Dei dicit posse conferri, non autem
+ipsam gratiam facere, ut invocetur
+a nobis, contradicit Isaiae prophetae
+vel Apostolo idem dicenti: Inventus
+sum a non quaerentibus me, palam
+apparui his, qui me non interrogabant.</span></span>”</span>
+(Can. 3, Denzinger-Bannwart,
+n. 176.)</dd><dt class="tei tei-notelabel"><a id="note_445" name="note_445" href="#noteref_445">445.</a></dt><dd class="tei tei-notetext">Rom. VIII, 26:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Quid oremus,
+sicut oportet, nescimus, sed
+ipse Spiritus postulat [postulare
+facit] pro nobis gemitibus inenarrabilibus.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_446" name="note_446" href="#noteref_446">446.</a></dt><dd class="tei tei-notetext">1 Cor. XII, 3:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Nemo potest
+dicere Dominus Deus, nisi in Spiritu
+sancto.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_447" name="note_447" href="#noteref_447">447.</a></dt><dd class="tei tei-notetext">John XV, 7:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Si manseritis
+in me et verba mea in vobis manserint,
+quodcunque volueritis, petetis
+et fiet vobis.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_448" name="note_448" href="#noteref_448">448.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De
+Dono Perseverantiae</span></span>, 23, n.
+63 sq.: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Quis veraciter gemat, desiderans
+accipere quod orat a Domino,
+si hoc a se ipso sumere existimet,
+non ab illo?... Ubi intelligimus
+et hoc ipsum esse donum Dei, ut
+veraci corde et spiritualiter clamemus
+ad Deum. Attendant ergo, quomodo
+falluntur, qui putant esse a
+nobis, non dari nobis ut petamus,
+quaeramus, pulsemus</span></span>, etc.”</span></dd><dt class="tei tei-notelabel"><a id="note_449" name="note_449" href="#noteref_449">449.</a></dt><dd class="tei tei-notetext">Cfr. Palmieri, <span class="tei tei-hi"><span style="font-style: italic">De Gratia Divina
+Actuali</span></span>, thes. 32.</dd><dt class="tei tei-notelabel"><a id="note_450" name="note_450" href="#noteref_450">450.</a></dt><dd class="tei tei-notetext">On this difficult question consult
+Ruiz, <span class="tei tei-hi"><span style="font-style: italic">De Provid.</span></span>, disp. 18,
+sect. 3. and De Lugo, <span class="tei tei-hi"><span style="font-style: italic">De Fide</span></span>, disp.
+12, sec. 3.</dd><dt class="tei tei-notelabel"><a id="note_451" name="note_451" href="#noteref_451">451.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De
+Praedest. Sanct.</span></span>, c. 12.</dd><dt class="tei tei-notelabel"><a id="note_452" name="note_452" href="#noteref_452">452.</a></dt><dd class="tei tei-notetext">Cfr. Pohle-Preuss,
+<span class="tei tei-hi"><span style="font-style: italic">God the Author of Nature and the Supernatural</span></span>,
+pp. 226 sqq.</dd><dt class="tei tei-notelabel"><a id="note_453" name="note_453" href="#noteref_453">453.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Op. cit.</span></span>,
+pp. 228 sq.</dd><dt class="tei tei-notelabel"><a id="note_454" name="note_454" href="#noteref_454">454.</a></dt><dd class="tei tei-notetext">Further information on this
+head <span class="tei tei-hi"><span style="font-style: italic">infra</span></span>,
+<a href="#Part_II_Chapter_III" class="tei tei-ref">Part II, Ch. III</a>.</dd><dt class="tei tei-notelabel"><a id="note_455" name="note_455" href="#noteref_455">455.</a></dt><dd class="tei tei-notetext">Cfr.
+Pesch, <span class="tei tei-hi"><span style="font-style: italic">Praelect. Dogmat.</span></span>,
+Vol. V, 3rd ed., pp. 117 sqq.</dd><dt class="tei tei-notelabel"><a id="note_456" name="note_456" href="#noteref_456">456.</a></dt><dd class="tei tei-notetext"><span class="tei tei-foreign"><span style="font-style: italic">À
+titre de curiosité</span></span> we may
+note the opinion of Ripalda (<span class="tei tei-hi"><span style="font-style: italic">De
+Ente Supernat.</span></span>, disp. 17, sect. 1)
+and Vasquez (<span class="tei tei-hi"><span style="font-style: italic">Comment. in S.
+Theol.</span></span>, 1a, disp. 91, c. 10) that
+some pre-Tridentine theologians ascribed
+to nature the ability of
+positively disposing itself for actual
+graces and thereby, though in
+perfect good faith, entertained
+Semipelagian views. Even St.
+Thomas has been accused of conceding
+too much to Semipelagianism
+in two of his earlier works
+(<span class="tei tei-hi"><span style="font-style: italic">Comment. in Quatuor Libros Sent.</span></span>,
+II, dist. 28, qu. 1, art. 4, and <span class="tei tei-hi"><span style="font-style: italic">De
+Veritate</span></span>, qu. 14, art. 11), though
+his teaching in the <span class="tei tei-hi"><span style="font-style: italic">Summa</span></span> is admittedly
+orthodox. On the extremely
+doubtful character of such a summary
+indictment see Palmieri, <span class="tei tei-hi"><span style="font-style: italic">De
+Gratia Divina Actuali</span></span>, thes. 34;
+Schiffini, <span class="tei tei-hi"><span style="font-style: italic">De Gratia Divina</span></span>, pp. 495
+sqq., 542 sqq.; Glossner, <span class="tei tei-hi"><span style="font-style: italic">Die Lehre
+des hl. Thomas von der Gnade</span></span>,
+Mainz 1871.</dd><dt class="tei tei-notelabel"><a id="note_457" name="note_457" href="#noteref_457">457.</a></dt><dd class="tei tei-notetext">Vasquez, <span class="tei tei-hi"><span style="font-style: italic">Comment. in S. Theol.</span></span>, 1a,
+disp. 91, c. 10-11.</dd><dt class="tei tei-notelabel"><a id="note_458" name="note_458" href="#noteref_458">458.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Dogmatik</span></span>,
+Vol. II, pp. 191 sq.,
+Ratisbon 1874.</dd><dt class="tei tei-notelabel"><a id="note_459" name="note_459" href="#noteref_459">459.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Auxil.</span></span>, III, 2, 3.</dd><dt class="tei tei-notelabel"><a id="note_460" name="note_460" href="#noteref_460">460.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Gratia Effic.</span></span>, c.
+10.</dd><dt class="tei tei-notelabel"><a id="note_461" name="note_461" href="#noteref_461">461.</a></dt><dd class="tei tei-notetext">Disproved historically by
+Palmieri.</dd><dt class="tei tei-notelabel"><a id="note_462" name="note_462" href="#noteref_462">462.</a></dt><dd class="tei tei-notetext">Cfr. Pesch,
+<span class="tei tei-hi"><span style="font-style: italic">Praelect. Dogmat.</span></span>,
+Vol. V, 3rd ed., pp. 119 sqq.</dd><dt class="tei tei-notelabel"><a id="note_463" name="note_463" href="#noteref_463">463.</a></dt><dd class="tei tei-notetext">Cfr.
+St. Augustine, <span class="tei tei-hi"><span style="font-style: italic">De Praedest.
+Sanct.</span></span>, c. 15.</dd><dt class="tei tei-notelabel"><a id="note_464" name="note_464" href="#noteref_464">464.</a></dt><dd class="tei tei-notetext">Cfr. St.
+Augustine, <span class="tei tei-hi"><span style="font-style: italic">Tract. in
+Ioa.</span></span>, 36, n. 4: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Venit Christus,
+sed primo salvare, postea iudicare,
+eos iudicando in poenam, qui salvari
+noluerunt, eos perducendo ad vitam,
+qui credendo salutem non respuerunt.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_465" name="note_465" href="#noteref_465">465.</a></dt><dd class="tei tei-notetext">Cfr. Pohle-Preuss,
+<span class="tei tei-hi"><span style="font-style: italic">Soteriology</span></span>,
+pp. 75 sqq., St. Louis 1914.</dd><dt class="tei tei-notelabel"><a id="note_466" name="note_466" href="#noteref_466">466.</a></dt><dd class="tei tei-notetext">Sess. VI,
+can. 17: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Si quis
+iustificationis gratiam nonnisi praedestinatis
+ad vitam contingere dixerit,
+reliquos vero omnes qui vocantur,
+vocari quidem, sed gratiam non
+accipere, utpote divinâ potestate
+praedestinatos ad malum, anathema
+sit.</span></span>”</span> (Denzinger-Bannwart, n. 827.)</dd><dt class="tei tei-notelabel"><a id="note_467" name="note_467" href="#noteref_467">467.</a></dt><dd class="tei tei-notetext">Prop. 5,
+<span class="tei tei-hi"><span style="font-style: italic">apud</span></span> Denzinger-Bannwart,
+n. 1096. Cfr. Pohle-Preuss,
+<span class="tei tei-hi"><span style="font-style: italic">Soteriology</span></span>, p. 76.</dd><dt class="tei tei-notelabel"><a id="note_468" name="note_468" href="#noteref_468">468.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Qui
+propter nos homines et
+propter nostram salutem descendit de
+coelis.</span></span>”</span> (<span class="tei tei-hi"><span style="font-style: italic">Credo</span></span>).</dd><dt class="tei tei-notelabel"><a id="note_469" name="note_469" href="#noteref_469">469.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">V. infra</span></span>,
+<a href="#Part_I_Chapter_II_Section_3_Article_1_Thesis_II" class="tei tei-ref">Thesis II</a>.</dd><dt class="tei tei-notelabel"><a id="note_470" name="note_470" href="#noteref_470">470.</a></dt><dd class="tei tei-notetext">πᾶς ὁ πιστεύων εἰς αὐτόν.</dd><dt class="tei tei-notelabel"><a id="note_471" name="note_471" href="#noteref_471">471.</a></dt><dd class="tei tei-notetext">Among them
+was one of our Lord's own chosen Apostles.</dd><dt class="tei tei-notelabel"><a id="note_472" name="note_472" href="#noteref_472">472.</a></dt><dd class="tei tei-notetext">Wisd.
+XI, 24 sqq.: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Sed misereris
+omnium, quia omnia potes, et
+dissimulas peccata hominum propter
+poenitentiam. Diligis enim omnia
+quae sunt et nihil odisti eorum quae
+fecisti.... Parcis autem omnibus,
+quoniam tua sunt, Domine, qui
+amas animas.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_473" name="note_473" href="#noteref_473">473.</a></dt><dd class="tei tei-notetext">1 Tim. II,
+1 sqq.: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Obsecro
+igitur primum omnium fieri obsecrationes,
+orationes, postulationes,
+gratiarum actiones pro omnibus
+hominibus</span></span>
+(ὑπερ πάντων ἀνθρώπων)....
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Hoc enim bonum est et acceptum
+coram Salvatore nostro Deo,
+qui omnes homines vult salvos fieri</span></span>
+(ὁς πάντας ἀνθρώπους θέλει σωθῆναι)
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">et ad agnitionem veritatis
+venire: unus enim Deus</span></span> (εἴς γὰρ Θεός),
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">unus et mediator</span></span> (εἴς καὶ
+μεσίτης) <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Dei et hominum homo
+Christus Iesus, qui dedit redemptionem
+semetipsum pro omnibus</span></span>
+(ὑπὲρ πάντων).”</span></dd><dt class="tei tei-notelabel"><a id="note_474" name="note_474" href="#noteref_474">474.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Unus
+enim Deus.</span></span>”</span> Cfr. Rom.
+III, 29 sq., X, 12.</dd><dt class="tei tei-notelabel"><a id="note_475" name="note_475" href="#noteref_475">475.</a></dt><dd class="tei tei-notetext">Cfr. Pohle-Preuss,
+<span class="tei tei-hi"><span style="font-style: italic">Soteriology</span></span>,
+pp. 77 sqq.</dd><dt class="tei tei-notelabel"><a id="note_476" name="note_476" href="#noteref_476">476.</a></dt><dd class="tei tei-notetext">Cfr. Matth. XVIII, 11; 2 Cor.
+V, 15. That God's will to redeem
+mankind is universal has been
+proved in <span class="tei tei-hi"><span style="font-style: italic">Soteriology</span></span>, pp. 77 sqq.</dd><dt class="tei tei-notelabel"><a id="note_477" name="note_477" href="#noteref_477">477.</a></dt><dd class="tei tei-notetext">Cfr.
+on this text Estius, <span class="tei tei-hi"><span style="font-style: italic">Comment.
+in Epist. S. Pauli, h. l.</span></span></dd><dt class="tei tei-notelabel"><a id="note_478" name="note_478" href="#noteref_478">478.</a></dt><dd class="tei tei-notetext">In his
+work <span class="tei tei-hi"><span style="font-style: italic">De Partitione Voluntatis
+Divinae in Primam et Secundam</span></span>,
+Rome 1851.</dd><dt class="tei tei-notelabel"><a id="note_479" name="note_479" href="#noteref_479">479.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">In Ps.</span></span>,
+39, n. 20: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Ille
+omnes suos vult esse, quos condidit
+et creavit. Utinam tu homo non fugias
+et te abscondas! Ille etiam
+fugientes requirit et absconditos non
+vult perire.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_480" name="note_480" href="#noteref_480">480.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Orat.</span></span>,
+33, n. 9.</dd><dt class="tei tei-notelabel"><a id="note_481" name="note_481" href="#noteref_481">481.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Resp. ad
+Capitula Gallor.</span></span>, c. 2:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Sincerissime credendum est, Deum
+velle ut omnes homines salvi fiant,
+siquidem Apostolus sollicite praecipit,
+ut Deo pro omnibus supplicetur.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_482" name="note_482" href="#noteref_482">482.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Op.
+cit.</span></span>, c. 8: <span class="tei tei-q">“... <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">qui et
+omnes vult salvos fieri et ad agnitionem
+veritatis venire, ... ut et
+qui salvantur ideo salvi sint, quia
+illos voluit Deus salvos fieri, et qui
+pereunt, ideo pereant, quia perire
+meruerunt.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_483" name="note_483" href="#noteref_483">483.</a></dt><dd class="tei tei-notetext">For
+further information on this
+subject consult Ruiz, <span class="tei tei-hi"><span style="font-style: italic">De Voluntate
+Dei</span></span>, disp. 19 sqq.; Petavius, <span class="tei tei-hi"><span style="font-style: italic">De Deo</span></span>,
+X, 4 sq.</dd><dt class="tei tei-notelabel"><a id="note_484" name="note_484" href="#noteref_484">484.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De
+Spiritu et Litera</span></span>, c. 33,
+n. 58: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Vult Deus omnes homines
+salvos fieri et ad agnitionem veritatis
+venire; non sic tamen ut iis adimat
+liberum arbitrium, quo vel bene vel male utentes iustissime
+iudicentur.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_485" name="note_485" href="#noteref_485">485.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Enchiridion</span></span>,
+c. 103.</dd><dt class="tei tei-notelabel"><a id="note_486" name="note_486" href="#noteref_486">486.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Contra
+Iulian.</span></span>, IV, 8, 42: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Nemo
+salvatur nisi volente Deo.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_487" name="note_487" href="#noteref_487">487.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De
+Corrept. et Gratia</span></span>, c. 15, n.
+47: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Omnes homines vult Deus
+salvos fieri, quoniam nos facit velle,
+sicut misit Spiritum Filii sui clamantem:
+Abba, pater, i.e. nos clamare
+facientem.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_488" name="note_488" href="#noteref_488">488.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Confessiones</span></span>,
+XII, 17 sqq.</dd><dt class="tei tei-notelabel"><a id="note_489" name="note_489" href="#noteref_489">489.</a></dt><dd class="tei tei-notetext">Faure
+has proved this in his
+<span class="tei tei-hi"><span style="font-style: italic">Notae in Enchiridion S. Augustini</span></span>,
+c. 103, Naples 1847, pp. 195 sqq.</dd><dt class="tei tei-notelabel"><a id="note_490" name="note_490" href="#noteref_490">490.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Summa
+Theol.</span></span>, 1a, qu. 19, art.
+6, ad 1. On Augustine's teaching
+see Franzelin, <span class="tei tei-hi"><span style="font-style: italic">De Deo Uno</span></span>, thes.
+51 sq., and, less favorably, Bardenhewer-Shahan,
+<span class="tei tei-hi"><span style="font-style: italic">Patrology</span></span>, pp. 498
+sqq., Freiburg 1908.</dd><dt class="tei tei-notelabel"><a id="note_491" name="note_491" href="#noteref_491">491.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">E.g.</span></span>
+Arrubal (<span class="tei tei-hi"><span style="font-style: italic">Comment. in S.
+Theol.</span></span>, 1a, disp. 91, c. 3 sq.) and
+Kilber (<span class="tei tei-hi"><span style="font-style: italic">Theol. Wirceburg., De Deo</span></span>,
+disp. 4, c. 2, art. 3).</dd><dt class="tei tei-notelabel"><a id="note_492" name="note_492" href="#noteref_492">492.</a></dt><dd class="tei tei-notetext">Cfr.
+Albertus a Bulsano, <span class="tei tei-hi"><span style="font-style: italic">Theol.
+Dogmat.</span></span>, ed. Graun, Vol. II, p. 141,
+Innsbruck 1894.</dd><dt class="tei tei-notelabel"><a id="note_493" name="note_493" href="#noteref_493">493.</a></dt><dd class="tei tei-notetext">Cfr. Bellarmine, <span class="tei tei-hi"><span style="font-style: italic">De Gratia et
+Libero Arbitrio</span></span>, II, 12: <span class="tei tei-q">“... <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">haec
+responsio non videtur digna Chritianis,
+qui providentiam Dei erga
+homines ex sacris literis et ecclesiastica
+traditione didicerunt. Nam
+si non cadit passer in terram sine
+Patre nostro, qui in coelis est, quanto
+magis nos apud Deum pluris sumus
+illis?</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_494" name="note_494" href="#noteref_494">494.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Definimus illorum animas,
+qui in actuali mortali peccato vel solo
+originali decedunt, mox in infernum
+descendere.</span></span>”</span> (<span class="tei tei-hi"><span style="font-style: italic">Decret. Unionis</span></span>,
+quoted by Denzinger-Bannwart,
+n. 693.)</dd><dt class="tei tei-notelabel"><a id="note_495" name="note_495" href="#noteref_495">495.</a></dt><dd class="tei tei-notetext">Cfr. Pallavicini, <span class="tei tei-hi"><span style="font-style: italic">Hist. Conc.
+Trid.</span></span>, IX, 8.</dd><dt class="tei tei-notelabel"><a id="note_496" name="note_496" href="#noteref_496">496.</a></dt><dd class="tei tei-notetext">It occurs in his commentary
+on the <span class="tei tei-hi"><span style="font-style: italic">Summa</span></span>, 3a, qu. 68, art. 2, 11.</dd><dt class="tei tei-notelabel"><a id="note_497" name="note_497" href="#noteref_497">497.</a></dt><dd class="tei tei-notetext">Cfr.
+Heinrich-Gutberlet, <span class="tei tei-hi"><span style="font-style: italic">Dogmatische
+Theologie</span></span>, Vol. VIII, p.
+295, Mainz 1897.</dd><dt class="tei tei-notelabel"><a id="note_498" name="note_498" href="#noteref_498">498.</a></dt><dd class="tei tei-notetext">On the probable fate of unbaptized
+infants cfr. Pohle-Preuss, <span class="tei tei-hi"><span style="font-style: italic">God
+the Author of Nature and the Supernatural</span></span>,
+pp. 300 sqq.</dd><dt class="tei tei-notelabel"><a id="note_499" name="note_499" href="#noteref_499">499.</a></dt><dd class="tei tei-notetext"><a href="#Part_I_Chapter_II_Section_3_Article_1_Thesis_II" class="tei tei-ref">Thesis
+II</a>.</dd><dt class="tei tei-notelabel"><a id="note_500" name="note_500" href="#noteref_500">500.</a></dt><dd class="tei tei-notetext">Quoted <span class="tei tei-hi"><span style="font-style: italic">supra</span></span>, p.
+<a href="#Pg156" class="tei tei-ref">156</a>.</dd><dt class="tei tei-notelabel"><a id="note_501" name="note_501" href="#noteref_501">501.</a></dt><dd class="tei tei-notetext">Quoted <span class="tei tei-hi"><span style="font-style: italic">supra</span></span>, p.
+<a href="#Pg157" class="tei tei-ref">157</a>.</dd><dt class="tei tei-notelabel"><a id="note_502" name="note_502" href="#noteref_502">502.</a></dt><dd class="tei tei-notetext">On the whole question consult
+Franzelin, <span class="tei tei-hi"><span style="font-style: italic">De Deo Uno</span></span>, thes. 53,
+3rd ed., Rome 1883.</dd><dt class="tei tei-notelabel"><a id="note_503" name="note_503" href="#noteref_503">503.</a></dt><dd class="tei tei-notetext">On
+the notion and existence of
+sufficient grace see <span class="tei tei-hi"><span style="font-style: italic">supra</span></span>,
+<a href="#Part_I_Chapter_I_Section_2_No_6" class="tei tei-ref">Ch. I,
+Sect. 2, No. 6</a>.</dd><dt class="tei tei-notelabel"><a id="note_504" name="note_504" href="#noteref_504">504.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Conc.
+Trident.</span></span>, Sess. VI, can.
+18: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Si quis dixerit, Dei praecepta
+homini etiam iustificato et sub gratia
+constituto esse ad observandum impossibilia,
+anathema sit.</span></span>”</span> (Denzinger-Bannwart,
+n. 828). Cfr.
+Sess. VI, cap. 11 (Denzinger-Bannwart,
+n. 804).</dd><dt class="tei tei-notelabel"><a id="note_505" name="note_505" href="#noteref_505">505.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Aliqua Dei praecepta hominibus
+iustis volentibus et conantibus
+secundum praesentes, quas habent
+vires, sunt impossibilia: deest quoque
+illis gratia, quâ possibilia fiant.</span></span>”</span>
+(Denzinger-Bannwart, n. 1092.)</dd><dt class="tei tei-notelabel"><a id="note_506" name="note_506" href="#noteref_506">506.</a></dt><dd class="tei tei-notetext">On the
+distinction between <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia proxime sufficiens</span></span>
+and <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">gratia
+remote sufficiens</span></span>, cfr. <span class="tei tei-hi"><span style="font-style: italic">supra</span></span>, pp.
+<a href="#Pg043" class="tei tei-ref">43</a> sq.</dd><dt class="tei tei-notelabel"><a id="note_507" name="note_507" href="#noteref_507">507.</a></dt><dd class="tei tei-notetext">1 John V, 3 sq.:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Haec est
+caritas Dei, ut mandata eius custodiamus
+et mandata eius gravia non
+sunt</span></span> (αἱ ἐντολαὶ αὐτοῦ βαρεῖαι
+οὐκ εἰσίν): <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">quoniam omne quod
+natum est ex Deo [= iustus] vincit
+mundum.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_508" name="note_508" href="#noteref_508">508.</a></dt><dd class="tei tei-notetext">Matth. XI, 30.</dd><dt class="tei tei-notelabel"><a id="note_509" name="note_509" href="#noteref_509">509.</a></dt><dd class="tei tei-notetext">1 Cor. X, 13:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Fidelis autem
+Deus est, qui non patietur vos tentari
+supra id quod potestis</span></span> (πειραςθῆναι ὑπέρ ἡ δύνασθε),
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">sed faciet
+etiam cum tentatione proventum</span></span>
+(ἔκβασιν), <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">ut possitis sustinere.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_510" name="note_510" href="#noteref_510">510.</a></dt><dd class="tei tei-notetext">
+<span class="tei tei-hi"><span style="font-style: italic">V. supra</span></span>, pp. <a href="#Pg065" class="tei tei-ref">65</a> sq.</dd><dt class="tei tei-notelabel"><a id="note_511" name="note_511" href="#noteref_511">511.</a></dt><dd class="tei tei-notetext">1 Cor. X, 12:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Itaque qui se
+existimat stare, videat ne cadat.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_512" name="note_512" href="#noteref_512">512.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">V. infra</span></span>, Thesis II. Cfr. also
+Ecclus. II, 11 sqq.; John VI, 37;
+2 Pet I, 10 sq.</dd><dt class="tei tei-notelabel"><a id="note_513" name="note_513" href="#noteref_513">513.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Gratiam
+non omnibus dari.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_514" name="note_514" href="#noteref_514">514.</a></dt><dd class="tei tei-notetext">Migne,
+<span class="tei tei-hi"><span style="font-style: italic">P. L.</span></span>, XVII, 1073 sqq.
+Cfr. Bardenhewer-Shahan, <span class="tei tei-hi"><span style="font-style: italic">Patrology</span></span>,
+p. 515.</dd><dt class="tei tei-notelabel"><a id="note_515" name="note_515" href="#noteref_515">515.</a></dt><dd class="tei tei-notetext"><span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Benignitas
+Dei generalis—specialis
+Dei misericordia.</span></span></dd><dt class="tei tei-notelabel"><a id="note_516" name="note_516" href="#noteref_516">516.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Deo
+autem placuit et hanc
+[gratiam efficacem] multis tribuere
+et illam [sufficientem] a nemine
+submovere, ut ex utraque appareat,
+non negatum universitati, quod collatum
+est portioni.</span></span>”</span> (<span class="tei tei-hi"><span style="font-style: italic">De Vocatione
+Omnium Gentium</span></span>, II, 25.) For
+further information on the doctrinal
+character of this work see Fr.
+Wörter, <span class="tei tei-hi"><span style="font-style: italic">Zur Dogmengeschichte des
+Semipelagianismus</span></span>, Münster 1900.</dd><dt class="tei tei-notelabel"><a id="note_517" name="note_517" href="#noteref_517">517.</a></dt><dd class="tei tei-notetext">Chrysostom,
+<span class="tei tei-hi"><span style="font-style: italic">Hom. in Matth.</span></span>,
+82, n. 3.</dd><dt class="tei tei-notelabel"><a id="note_518" name="note_518" href="#noteref_518">518.</a></dt><dd class="tei tei-notetext">Augustine,
+<span class="tei tei-hi"><span style="font-style: italic">Serm.</span></span>, 296: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Plus
+ausus erat, quam eius capacitas sustinebat.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_519" name="note_519" href="#noteref_519">519.</a></dt><dd class="tei tei-notetext">Matth. XXVI, 41: <span class="tei tei-q">“Watch
+ye and pray that ye enter not into
+temptation.”</span></dd><dt class="tei tei-notelabel"><a id="note_520" name="note_520" href="#noteref_520">520.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Lib. de Unitate Ecclesiae</span></span>, 9:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Quis dubitaverit quod Iudas
+Christum, si voluisset, non utique
+tradidisset, et Petrus, si voluisset, ter
+Dominum non negasset?</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_521" name="note_521" href="#noteref_521">521.</a></dt><dd class="tei tei-notetext">John VI,
+40.</dd><dt class="tei tei-notelabel"><a id="note_522" name="note_522" href="#noteref_522">522.</a></dt><dd class="tei tei-notetext">Cfr. <span class="tei tei-hi"><span style="font-style: italic">Conc. Trident.</span></span>, Sess. VI,
+can. 19-21.</dd><dt class="tei tei-notelabel"><a id="note_523" name="note_523" href="#noteref_523">523.</a></dt><dd class="tei tei-notetext">Cfr.
+Schiffini, <span class="tei tei-hi"><span style="font-style: italic">De Gratia Divina</span></span>,
+pp. 573 sqq.</dd><dt class="tei tei-notelabel"><a id="note_524" name="note_524" href="#noteref_524">524.</a></dt><dd class="tei tei-notetext">Cfr. 1 Cor. X, 13.</dd><dt class="tei tei-notelabel"><a id="note_525" name="note_525" href="#noteref_525">525.</a></dt><dd class="tei tei-notetext">1 John V, 3 sq.</dd><dt class="tei tei-notelabel"><a id="note_526" name="note_526" href="#noteref_526">526.</a></dt><dd class="tei tei-notetext">Cfr. 1 John II, 16.</dd><dt class="tei tei-notelabel"><a id="note_527" name="note_527" href="#noteref_527">527.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De
+Natura et Gratia</span></span>, c. 43,
+n. 50: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Deus impossibilia non
+iubet, sed iubendo admonet, et facere
+quod possis et petere quod non possis.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_528" name="note_528" href="#noteref_528">528.</a></dt><dd class="tei tei-notetext">For
+an explanation of certain
+difficult passages bearing on this
+point in the writings of St. Augustine,
+see Schiffini, <span class="tei tei-hi"><span style="font-style: italic">De Gratia Divina</span></span>,
+pp. 531 sqq.</dd><dt class="tei tei-notelabel"><a id="note_529" name="note_529" href="#noteref_529">529.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">V. supra</span></span>,
+pp. <a href="#Pg104" class="tei tei-ref">104</a> sq.</dd><dt class="tei tei-notelabel"><a id="note_530" name="note_530" href="#noteref_530">530.</a></dt><dd class="tei tei-notetext">Ez. XXXIII, 11:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Vivo ego,
+dicit Dominus Deus, nolo mortem
+impii, sed ut convertatur impius a via
+sua et vivat. Convertimini, convertimini
+a viis vestris pessimis.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_531" name="note_531" href="#noteref_531">531.</a></dt><dd class="tei tei-notetext">2 Pet. III, 9:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Non tardat
+Dominus promissionem suam, sicut
+quidam existimant, sed patienter agit</span></span>
+(μακροθυμεῖ) <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">propter vos, nolens
+aliquos perire, sed omnes ad poenitentiam
+reverti</span></span> (μὴ βουλόμενός
+τινας ἀπολέσθαι, ἀλλὰ πάντας εἰς
+μετάνοιαν χωρῆσαι).”</span></dd><dt class="tei tei-notelabel"><a id="note_532" name="note_532" href="#noteref_532">532.</a></dt><dd class="tei tei-notetext">Cfr. Is. V, 20.</dd><dt class="tei tei-notelabel"><a id="note_533" name="note_533" href="#noteref_533">533.</a></dt><dd class="tei tei-notetext">According
+to Ruiz (<span class="tei tei-hi"><span style="font-style: italic">De Praedest.</span></span>,
+disp. 39, sect. 1), there are
+but very few divines (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">valde pauci</span></span>)
+who hold this view.</dd><dt class="tei tei-notelabel"><a id="note_534" name="note_534" href="#noteref_534">534.</a></dt><dd class="tei tei-notetext">Wisd. XII, 10.</dd><dt class="tei tei-notelabel"><a id="note_535" name="note_535" href="#noteref_535">535.</a></dt><dd class="tei tei-notetext">Rom. II, 4 sq.:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">An divitias
+bonitatis eius et patientiae et longanimitatis
+contemnis? Ignoras quoniam
+benignitas Dei ad poenitentiam</span></span>
+(εἰς μετάνοιαν) <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">te adducit? Secundum
+autem duritiem</span></span> (σκληρότητα)
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">tuam et impoenitens cor</span></span>
+(ἀμετανόητον καρδίαν) <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">thesaurizas
+tibi iram in die irae et revelationis
+iusti iudicii Dei, qui reddet unicuique
+secundum opera eius.</span></span>”</span> Cfr.
+Prov. I, 20 sqq.</dd><dt class="tei tei-notelabel"><a id="note_536" name="note_536" href="#noteref_536">536.</a></dt><dd class="tei tei-notetext">Ex. VII, 3:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Ego indurabo
+cor eius.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_537" name="note_537" href="#noteref_537">537.</a></dt><dd class="tei tei-notetext">Ex. IX, 12: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Induravitque
+Dominus cor Pharaonis, etc.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_538" name="note_538" href="#noteref_538">538.</a></dt><dd class="tei tei-notetext">Ex. VIII, 15.</dd><dt class="tei tei-notelabel"><a id="note_539" name="note_539" href="#noteref_539">539.</a></dt><dd class="tei tei-notetext">For
+the solution of other difficulties
+see Schiffini, <span class="tei tei-hi"><span style="font-style: italic">De Gratia Divina</span></span>,
+pp. 529 sq.</dd><dt class="tei tei-notelabel"><a id="note_540" name="note_540" href="#noteref_540">540.</a></dt><dd class="tei tei-notetext">St.
+Augustine, <span class="tei tei-hi"><span style="font-style: italic">Enarr. in Ps.</span></span>,
+VI, n. 8: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Dedit illos in reprobum
+sensum (Rom. I, 28); nam ea
+est caecitas mentis. In eam quisquis
+datus fuerit, ab interiore Dei
+luce secluditur, sed nondum penitus,
+quum in hac vita est. Sunt enim
+tenebrae exteriores, quae magis ad
+diem iudicii pertinere intelliguntur,
+ut penitus extra Deum sit, quisquis,
+dum tempus est, corrigi noluerit.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_541" name="note_541" href="#noteref_541">541.</a></dt><dd class="tei tei-notetext">St.
+Augustine, <span class="tei tei-hi"><span style="font-style: italic">Retractationes</span></span>,
+419: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">De quocunque quamvis
+pessimo homine hac in vita constituto
+non est desperandum.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_542" name="note_542" href="#noteref_542">542.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Tract. in
+Ioa.</span></span>, XII, 39. Similarly
+<span class="tei tei-hi"><span style="font-style: italic">ibid.</span></span>, LIII, n. 6. For a complete
+exposition of St. Augustine's
+teaching on this point consult Dechamps,
+<span class="tei tei-hi"><span style="font-style: italic">De Haeresi Ianseniana</span></span>,
+III, 6 sqq., and Palmieri, <span class="tei tei-hi"><span style="font-style: italic">De Gratia
+Divina Actuali</span></span>, thes. 40.</dd><dt class="tei tei-notelabel"><a id="note_543" name="note_543" href="#noteref_543">543.</a></dt><dd class="tei tei-notetext">Cfr. St. Thomas, <span class="tei tei-hi"><span style="font-style: italic">De Veritate</span></span>,
+qu. 24, art. 11: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Haec
+est obstinatio imperfecta, quâ aliquis potest
+esse obstinatus in statu viae, dum
+scilicet habet aliquis ita firmatam
+voluntatem in peccato, quod non surgunt
+motus ad bonum nisi debiles.
+Quia tamen aliqui surgunt, ex iis
+datur via, ut praeparentur ad gratiam.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_544" name="note_544" href="#noteref_544">544.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Conc.
+Lateran.</span></span> IV (1215), cap.
+<span class="tei tei-q">“<span lang="la" class="tei tei-hi" xml:lang="la"><span style="font-style: italic">Firmiter</span></span>”</span>:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Et si post susceptionem
+baptismi quisquam prolapsus
+fuerit in peccatum, per veram potest
+semper poenitentiam reparari.</span></span>”</span>
+(Denzinger-Bannwart, n. 430.)</dd><dt class="tei tei-notelabel"><a id="note_545" name="note_545" href="#noteref_545">545.</a></dt><dd class="tei tei-notetext">Cfr. <span class="tei tei-hi"><span style="font-style: italic">Conc.
+Trid.</span></span>, Sess. VI, cap.
+14; Sess. XIV, cap. 1.</dd><dt class="tei tei-notelabel"><a id="note_546" name="note_546" href="#noteref_546">546.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Pagani,
+Iudaei, haeretici aliique
+huius generis nullum omnino
+accipiunt a Iesu Christo influxum,
+adeoque hinc recte inferes, in illis
+esse voluntatem nudam et inermem
+sine omni gratia sufficienti.</span></span>”</span> (Denzinger-Bannwart,
+n. 1295.)</dd><dt class="tei tei-notelabel"><a id="note_547" name="note_547" href="#noteref_547">547.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Extra
+ecclesiam nulla conceditur
+gratia.</span></span>”</span> (Denzinger-Bannwart,
+n. 1379.)</dd><dt class="tei tei-notelabel"><a id="note_548" name="note_548" href="#noteref_548">548.</a></dt><dd class="tei tei-notetext">Rom. II, 6 sqq.</dd><dt class="tei tei-notelabel"><a id="note_549" name="note_549" href="#noteref_549">549.</a></dt><dd class="tei tei-notetext">Rom. II, 10 sq.:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Gloria autem
+et honor et pax omni operanti
+bonum, Iudaeo primum et Graeco
+(Ἔλληνι=pagano); non enim est
+acceptio personarum (προσωποληψία)
+apud Deum.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_550" name="note_550" href="#noteref_550">550.</a></dt><dd class="tei tei-notetext">σωτὴρ πάντων ἀνθρώπων,
+μάλιστα πιστωῶν.</dd><dt class="tei tei-notelabel"><a id="note_551" name="note_551" href="#noteref_551">551.</a></dt><dd class="tei tei-notetext">Cfr.
+1 Tim. II, 1 sqq.; John I, 9.</dd><dt class="tei tei-notelabel"><a id="note_552" name="note_552" href="#noteref_552">552.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.
+ad Corinth.</span></span>, 1, 7.</dd><dt class="tei tei-notelabel"><a id="note_553" name="note_553" href="#noteref_553">553.</a></dt><dd class="tei tei-notetext">ἐν γενεᾷ καὶ
+γενεᾷ.</dd><dt class="tei tei-notelabel"><a id="note_554" name="note_554" href="#noteref_554">554.</a></dt><dd class="tei tei-notetext">ἀλλότριοι τοῦ Θεοῦ.</dd><dt class="tei tei-notelabel"><a id="note_555" name="note_555" href="#noteref_555">555.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Hom.
+in Ioa.</span></span>, VIII, 1.</dd><dt class="tei tei-notelabel"><a id="note_556" name="note_556" href="#noteref_556">556.</a></dt><dd class="tei tei-notetext">II,
+c. 31.</dd><dt class="tei tei-notelabel"><a id="note_557" name="note_557" href="#noteref_557">557.</a></dt><dd class="tei tei-notetext">De <span class="tei tei-hi"><span style="font-style: italic">Arbitrii Libertate</span></span>, n. 19:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">... quotidie per tempora, per
+dies, per momenta, per ἄτομα et
+cunctis et singulis.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_558" name="note_558" href="#noteref_558">558.</a></dt><dd class="tei tei-notetext">Heb. XI, 6.</dd><dt class="tei tei-notelabel"><a id="note_559" name="note_559" href="#noteref_559">559.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Initium,
+fundamentum et
+radix omnis iustificationis.</span></span>”</span> Sess.
+VI, cap. 8, <span class="tei tei-hi"><span style="font-style: italic">apud</span></span> Denzinger-Bannwart,
+n. 801.</dd><dt class="tei tei-notelabel"><a id="note_560" name="note_560" href="#noteref_560">560.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Fides
+late dicta, ex testimonio
+creaturarum similive motivo,
+ad iustificationem sufficit.</span></span>”</span> (Denzinger-Bannwart,
+n. 1173.)</dd><dt class="tei tei-notelabel"><a id="note_561" name="note_561" href="#noteref_561">561.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">... fides,
+quâ Dei aspirante
+et adiuvante gratiâ ab eo revelata
+vera esse credimus, non propter intrinsecam
+rerum veritatem naturali
+rationis lumine perspectam, sed propter
+auctoritatem ipsius Dei revelantis,
+qui nec falli nec fallere potest.</span></span>”</span>
+(Sess. III, cap. 3; Denzinger-Bannwart,
+n. 1789.)</dd><dt class="tei tei-notelabel"><a id="note_562" name="note_562" href="#noteref_562">562.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Quoniam
+vero sine fide impossible
+est placere Deo, ... ideo
+nemini unquam sine illa contigit
+iustificatio.</span></span>”</span> (Denzinger-Bannwart,
+n. 1793.)</dd><dt class="tei tei-notelabel"><a id="note_563" name="note_563" href="#noteref_563">563.</a></dt><dd class="tei tei-notetext">Rom. X, 17.</dd><dt class="tei tei-notelabel"><a id="note_564" name="note_564" href="#noteref_564">564.</a></dt><dd class="tei tei-notetext">Cfr. Acts X,
+1 sqq.</dd><dt class="tei tei-notelabel"><a id="note_565" name="note_565" href="#noteref_565">565.</a></dt><dd class="tei tei-notetext">Card. Toletus, <span class="tei tei-hi"><span style="font-style: italic">Comment. in S.
+Th.</span></span>, I, qu. 1, art. 1.</dd><dt class="tei tei-notelabel"><a id="note_566" name="note_566" href="#noteref_566">566.</a></dt><dd class="tei tei-notetext">Cfr. St. Thomas, <span class="tei tei-hi"><span style="font-style: italic">De Verit.</span></span>, qu.
+14, art. 11, ad 1: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Hoc ad
+divinam providentiam pertinet, ut
+cuilibet provideat de necessariis ad
+salutem, dummodo ex parte eius non
+impediatur. Si enim aliquis taliter
+(in silvis vel inter bruta animalia)
+nutritus ductum naturalis rationis
+sequeretur in appetitu boni et fuga
+mali, certissime est tenendum quod
+ei Deus vel per internam inspirationem
+revelaret ea, quae sunt ad credendum
+necessaria, vel aliquem fidei
+praedicatorem ad eum dirigeret, sicut
+misit Petrum ad Cornelium.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_567" name="note_567" href="#noteref_567">567.</a></dt><dd class="tei tei-notetext">Gotti,
+<span class="tei tei-hi"><span style="font-style: italic">De Fide</span></span>, qu. 2, dub. 4,
+§ 1: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Sententia negans fidem explicitam
+Christi et Trinitatis esse ita
+necessariam, ut sine ea nemo iustificari
+vel salvari queat, valde probabilis
+est. Eam enim videtur docere
+S. Thomas tum 2—2 p., qu. 10, art.
+4, tum 3 p., qu. 69, art. 4, ubi de
+Cornelio Centurione ait: Ante baptismum
+Cornelius et alii similes consequuntur
+gratiam et virtutes per
+fidem Christi et desiderium baptismi
+implicite vel explicite.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_568" name="note_568" href="#noteref_568">568.</a></dt><dd class="tei tei-notetext">Cfr. Fr. Schmid, <span class="tei tei-hi"><span style="font-style: italic">Die ausserordentlichen
+Heilswege für die gefallene
+Menschheit</span></span>, pp. 225 sqq.,
+Brixen 1899.</dd><dt class="tei tei-notelabel"><a id="note_569" name="note_569" href="#noteref_569">569.</a></dt><dd class="tei tei-notetext">A. Fischer,
+<span class="tei tei-hi"><span style="font-style: italic">De Salute Infidelium</span></span>,
+Essen 1886; Heinrich-Gutberlet,
+<span class="tei tei-hi"><span style="font-style: italic">Dogmatische Theologie</span></span>, Vol.
+VIII, pp. 491 sqq. On their teaching
+see P. Minges, O. F. M., <span class="tei tei-hi"><span style="font-style: italic">Compendium
+Theologiae Dogmaticae
+Generalis</span></span>, pp. 270 sqq., Munich
+1902.</dd><dt class="tei tei-notelabel"><a id="note_570" name="note_570" href="#noteref_570">570.</a></dt><dd class="tei tei-notetext">With regard to certain other
+controversies on this subject consult
+Schiffini, <span class="tei tei-hi"><span style="font-style: italic">De Gratia Divina</span></span>, pp.
+535 sqq., and Tepe, <span class="tei tei-hi"><span style="font-style: italic">Instit. Theol.</span></span>,
+Vol. III, pp. 109 sqq., Paris 1896.</dd><dt class="tei tei-notelabel"><a id="note_571" name="note_571" href="#noteref_571">571.</a></dt><dd class="tei tei-notetext">See Articles
+<a href="#Part_I_Chapter_II_Section_3_Article_1" class="tei tei-ref">1</a> and
+<a href="#Part_I_Chapter_II_Section_3_Article_2" class="tei tei-ref">2</a>,
+<span class="tei tei-hi"><span style="font-style: italic">supra</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_572" name="note_572" href="#noteref_572">572.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Conc.
+Trid.</span></span>, Sess. VI, cap. 12:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Arcanum divinae praedestinationis
+mysterium.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_573" name="note_573" href="#noteref_573">573.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Dono Perseverantiae</span></span>, n. 21:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Ex duobus parvulis originali peccato
+pariter obstrictis cur iste assumatur,
+ille relinquatur et ex duobus
+aetate iam grandibus impiis, cur
+iste ita vocetur ut vocantem sequatur,
+ille autem aut non vocetur
+[praedicatione fidei] aut non ita
+vocetur, inscrutabilia sunt iudicia
+Dei.</span></span>”</span> On this mysterious dispensation
+see Scheeben, <span class="tei tei-hi"><span style="font-style: italic">Die Mysterien
+des Christentums</span></span>, § 99-103, 3rd ed.,
+Freiburg 1912, and Palmieri, <span class="tei tei-hi"><span style="font-style: italic">De
+Gratia Divina Actuali</span></span>, thes. 62.</dd><dt class="tei tei-notelabel"><a id="note_574" name="note_574" href="#noteref_574">574.</a></dt><dd class="tei tei-notetext">Eph.
+I, 3 sqq., and in other passages.</dd><dt class="tei tei-notelabel"><a id="note_575" name="note_575" href="#noteref_575">575.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Dono Persev.</span></span>, c. 10, n. 19:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Praedestinatio est gratiae praeparatio,
+gratia vero iam ipsa donatio.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_576" name="note_576" href="#noteref_576">576.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">V. infra</span></span>, pp.
+<a href="#Pg199" class="tei tei-ref">199</a> sqq.</dd><dt class="tei tei-notelabel"><a id="note_577" name="note_577" href="#noteref_577">577.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De
+Dono Persev.</span></span>, c. 14, n. 35:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Praedestinatio nihil est aliud quam
+praescientia et praeparatio beneficiorum
+Dei, quibus certissime liberantur
+[scil. salvantur] quicunque
+liberantur.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_578" name="note_578" href="#noteref_578">578.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">S. Theol.</span></span>, 1a, qu. 23, art. 2:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Praedestinatio est praeparatio gratiae
+in praesenti et gloriae in futuro.</span></span>”</span>
+On the Biblical, the Patristic,
+and the theological use of
+the term, see Chr. Pesch, <span class="tei tei-hi"><span style="font-style: italic">Praelect.
+Dogmat.</span></span>, Vol. II, 3rd ed., pp.
+189 sqq., Freiburg 1906.</dd><dt class="tei tei-notelabel"><a id="note_579" name="note_579" href="#noteref_579">579.</a></dt><dd class="tei tei-notetext">The
+Tridentine Council presupposes
+it as an unquestioned dogma
+(Sess. VI, cap. 12).</dd><dt class="tei tei-notelabel"><a id="note_580" name="note_580" href="#noteref_580">580.</a></dt><dd class="tei tei-notetext">Rom. VIII, 28
+sqq.; <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Scimus
+autem quoniam diligentibus Deum
+omnia cooperantur in bonum, iis
+qui secundum propositum vocati sunt
+sancti (κατὰ πρόθεσιν κλητοῖς
+οὔσιν). Nam quos praescivit, et
+praedestinavit conformes fieri imaginis
+Filii sui, ut sit ipse primogenitus
+in multis fratribus; quos autem
+praedestinavit, hos et vocavit; et quos
+vocavit, hos et iustificavit: quos autem
+iustificavit, illos et glorificavit.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_581" name="note_581" href="#noteref_581">581.</a></dt><dd class="tei tei-notetext">Cfr. Eph. I, 4-11.</dd><dt class="tei tei-notelabel"><a id="note_582" name="note_582" href="#noteref_582">582.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De
+Praedestinatione Sanctorum</span></span>,
+c. 25: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Praedestinationis huius
+fidem, quae contra novos haereticos
+novâ nunc solicitudine defenditur,
+nunquam Ecclesia Christi non
+habuit.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_583" name="note_583" href="#noteref_583">583.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Resp.
+ad Obiect. Gallor.</span></span>, 1:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Praedestinationem Dei nullus
+Catholicus negat.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_584" name="note_584" href="#noteref_584">584.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.
+ad Rufin.</span></span>: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Praedestinationem
+tam impium est negare quam
+ipsi gratiae contraire.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_585" name="note_585" href="#noteref_585">585.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De
+Correptione et Gratia</span></span>, c.
+7, n. 14: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Horum si quisquam perit,
+fallitur Deus; sed nemo eorum
+perit, quia non fallitur Deus.</span></span>”</span> On
+the question how this infallible foreknowledge
+is compatible with the
+dogma of free-will, see Pohle-Preuss,
+<span class="tei tei-hi"><span style="font-style: italic">God, His Knowability, Essence, and
+Attributes</span></span>, pp. 364 sqq.</dd><dt class="tei tei-notelabel"><a id="note_586" name="note_586" href="#noteref_586">586.</a></dt><dd class="tei tei-notetext">Cfr. Apoc. XVII, 8: <span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">Liber
+vitae</span></span>, τὸ βιβλίον τῆς ζωῆς.”</span> Cfr.
+St. Augustine, <span class="tei tei-hi"><span style="font-style: italic">De Civ. Dei</span></span>, XX, 13:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Praescientia Dei, quae non potest
+falli, liber vitae est.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_587" name="note_587" href="#noteref_587">587.</a></dt><dd class="tei tei-notetext">Luke X, 20: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Gaudete quod
+nomina vestra scripta sunt in coelis.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_588" name="note_588" href="#noteref_588">588.</a></dt><dd class="tei tei-notetext">Cfr.
+2 Pet. I, 10: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Satagite,
+ut per bona opera certam (βεβαίαν)
+vestram vocationem et electionem
+faciatis.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_589" name="note_589" href="#noteref_589">589.</a></dt><dd class="tei tei-notetext">Apoc. III, 5:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Non delebo
+nomen eius de libro vitae.</span></span>”</span> Cfr.
+Ex. XXXII, 32; Ps. LXVIII, 29.</dd><dt class="tei tei-notelabel"><a id="note_590" name="note_590" href="#noteref_590">590.</a></dt><dd class="tei tei-notetext">On the
+<span class="tei tei-hi"><span style="font-style: italic">liber vitae</span></span>, cfr. St.
+Thomas, <span class="tei tei-hi"><span style="font-style: italic">S. Theol.</span></span>, 1a, qu. 24, art.
+1-3; and Heinrich-Gutberlet, <span class="tei tei-hi"><span style="font-style: italic">Dogmatische
+Theologie</span></span>, Vol. VIII, § 435.</dd><dt class="tei tei-notelabel"><a id="note_591" name="note_591" href="#noteref_591">591.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De
+Corrept. et Grat.</span></span>, c. 13:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">... quorum ita certus est numerus,
+ut nec addatur eis quisquam
+nec minuatur ex eis.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_592" name="note_592" href="#noteref_592">592.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">S.
+Theol.</span></span>, 1a, qu. 23, art. 7:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">De numero omnium praedestinatorum
+hominum quis sit, dicunt quidam
+quod tot ex hominibus salvabuntur,
+quot angeli ceciderunt; quidam
+vero, quod tot ex hominibus salvabuntur,
+quot angeli remanserunt;
+quidam vero, quod tot ex hominibus
+salvabuntur, quot angeli ceciderunt
+et insuper tot quot fuerunt
+angeli creati. Sed melius dicitur
+quod soli Deo est cognitus numerus
+electorum in superna felicitate
+locandus, ut habet collecta pro vivis
+et defunctis.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_593" name="note_593" href="#noteref_593">593.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Bono Viduitatis</span></span>, n. 28:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Quasi propter aliud retardetur hoc
+saeculum, nisi ut impleatur praedestinatus
+numerus ille sanctorum,
+quo citius impleto profecto nec terminus
+saeculi differetur.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_594" name="note_594" href="#noteref_594">594.</a></dt><dd class="tei tei-notetext">Dieringer,
+<span class="tei tei-hi"><span style="font-style: italic">Epistelbuch</span></span>, <span class="tei tei-q">“Fest
+Allerheiligen.”</span></dd><dt class="tei tei-notelabel"><a id="note_595" name="note_595" href="#noteref_595">595.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">S. Theol.</span></span>,
+1a, qu. 23, art. 7, ad 3: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Pauciores sunt
+qui salvantur.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_596" name="note_596" href="#noteref_596">596.</a></dt><dd class="tei tei-notetext">Cfr.
+Heinrich-Gutberlet, <span class="tei tei-hi"><span style="font-style: italic">Dogmat.
+Theol.</span></span>, Vol. VIII, pp. 363
+sqq., and W. Schneider, <span class="tei tei-hi"><span style="font-style: italic">Das andere
+Leben</span></span>, 9th ed., pp. 476 sqq., Paderborn
+1908.</dd><dt class="tei tei-notelabel"><a id="note_597" name="note_597" href="#noteref_597">597.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Le Rigorisme,
+le Nombre des
+Élus et la Doctrine du Salut</span></span>, 2nd
+ed., Bruxelles 1899.</dd><dt class="tei tei-notelabel"><a id="note_598" name="note_598" href="#noteref_598">598.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De
+Paucitate Salvandorum
+quid Docuerunt Sancti</span></span>, 3d ed.,
+Bruxelles 1899.</dd><dt class="tei tei-notelabel"><a id="note_599" name="note_599" href="#noteref_599">599.</a></dt><dd class="tei tei-notetext">Cfr. 1 Tim. IV, 10: σωτὴρ
+πάντων ἀνθρώπων, μάλιστα πιστῶν.
+This opinion is convincingly
+defended by the Spanish theologian
+Genér (<span class="tei tei-hi"><span style="font-style: italic">Theol. Dogmat. Scholast.</span></span>, II,
+342 sqq., Rome 1767.) Timid souls
+may profitably ponder what Thomas
+à Kempis says in the <span class="tei tei-hi"><span style="font-style: italic">Imitation</span></span>, I,
+25.</dd><dt class="tei tei-notelabel"><a id="note_600" name="note_600" href="#noteref_600">600.</a></dt><dd class="tei tei-notetext">Genér,
+<span class="tei tei-hi"><span style="font-style: italic">Theol. Dogmat. Scholast.</span></span>,
+II, 342: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">... ne dici possit
+cum dedecore et iniuria divinae maiestatis
+et clementiae, maius esse imperium
+daemonis quam Christi.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_601" name="note_601" href="#noteref_601">601.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Lect.
+in Ep. ad Rom.</span></span>, VIII, 6:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Unde ponere quod aliquod meritum
+ex parte nostra praesupponatur,
+cuius praescientia sit ratio [scil.
+motivum] praedestinationis, nihil est
+aliud quam supponere gratiam dari
+ex meritis nostris [scil. naturalibus].</span></span>”</span>
+<span class="tei tei-hi"><span style="font-style: italic">V. supra</span></span>,
+<a href="#Part_I_Chapter_II_Section_2" class="tei tei-ref">Ch. II, Sect. 2</a>.</dd><dt class="tei tei-notelabel"><a id="note_602" name="note_602" href="#noteref_602">602.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Gratiam Dei
+secundum merita
+dari.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_603" name="note_603" href="#noteref_603">603.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Dono Perseverant.</span></span>, n. 53:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Quid autem coegit loca Scripturarum,
+quibus praedestinatio commendata
+est, copiosius et enucleatius
+isto nostro labore defendi, nisi quod
+Pelagiani dicunt, gratiam Dei secundum
+merita nostra [naturalia] dari?</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_604" name="note_604" href="#noteref_604">604.</a></dt><dd class="tei tei-notetext">Charles Du Plessis d'Argentré
+(d. 1740), after a careful study of
+all Scholastic works written between
+1120 and 1708, concluded: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Veteres
+Scholastici de causa praedestinationis
+omnino considerate et ad
+gratiam et ad gloriam praecipue
+agebant. Idea nolebant eam esse
+ex praevisis meritis, quia gratia, quae
+in ea includitur, non datur nec proin
+praedestinatur ob praevisa merita.</span></span>”</span>
+(<span class="tei tei-hi"><span style="font-style: italic">De Praedest.</span></span>, c. 10, § 1).</dd><dt class="tei tei-notelabel"><a id="note_605" name="note_605" href="#noteref_605">605.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">V. infra</span></span>,
+<a href="#Part_II_Chapter_III_Section_3" class="tei tei-ref">Part II, Ch. III, Sect. 3</a>.</dd><dt class="tei tei-notelabel"><a id="note_606" name="note_606" href="#noteref_606">606.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">E.g.</span></span>,
+Bañez, Alvarez, Lemos,
+Gonet, Contenson, Goudin.</dd><dt class="tei tei-notelabel"><a id="note_607" name="note_607" href="#noteref_607">607.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">E.g.</span></span>, Berti and
+Norisius.</dd><dt class="tei tei-notelabel"><a id="note_608" name="note_608" href="#noteref_608">608.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">E.g.</span></span>,
+Suarez, Ruiz, De Lugo,
+Bellarmine.</dd><dt class="tei tei-notelabel"><a id="note_609" name="note_609" href="#noteref_609">609.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Nisi
+breviati fuissent dies illi,
+non fieret salva omnis caro, sed
+propter electos (διὰ τοὺς ἐκλεκτούς)
+breviabuntur dies illi.... Surgent
+enim pseudochristi, ... ita ut in
+errorem inducantur, si fieri potest,
+etiam electi.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_610" name="note_610" href="#noteref_610">610.</a></dt><dd class="tei tei-notetext">Cfr. Col. III, 12; 1 Pet. I, 1.</dd><dt class="tei tei-notelabel"><a id="note_611" name="note_611" href="#noteref_611">611.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Non
+volentis neque currentis,
+sed miserentis est Dei ... Cuius
+vult miseretur, et quem vult indurat.</span></span>”</span>
+On the meaning of this
+text <span class="tei tei-hi"><span style="font-style: italic">v. supra</span></span>, pp. <a href="#Pg137" class="tei tei-ref">137</a>,
+<a href="#Pg177" class="tei tei-ref">177</a>.</dd><dt class="tei tei-notelabel"><a id="note_612" name="note_612" href="#noteref_612">612.</a></dt><dd class="tei tei-notetext">Cfr. Franzelin, <span class="tei tei-hi"><span style="font-style: italic">De
+Deo Uno</span></span>, thes. 65; Heinrich-Gutberlet, <span class="tei tei-hi"><span style="font-style: italic">Dogmat.
+Theol.</span></span>, Vol. VIII, pp. 345 sqq.;
+Chr. Pesch, <span class="tei tei-hi"><span style="font-style: italic">Prael. Dogmat.</span></span>, Vol. II,
+3rd ed., pp. 212 sqq., Freiburg 1906;
+Val. Weber, <span class="tei tei-hi"><span style="font-style: italic">Kritische Geschichte
+der Exegese des 9. Kapitels des
+Römerbriefes</span></span>, Würzburg 1889.</dd><dt class="tei tei-notelabel"><a id="note_613" name="note_613" href="#noteref_613">613.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Die
+Lehre von der Heiligung</span></span>,
+p. 242, 3rd ed., Paderborn 1885.</dd><dt class="tei tei-notelabel"><a id="note_614" name="note_614" href="#noteref_614">614.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">E.g.</span></span>, Petrus de Comitibus, O.
+S. A. (<span class="tei tei-hi"><span style="font-style: italic">De Praedest. et Reprobat.</span></span>,
+disp. 3, art. 4 sqq.), Tricassinus
+(<span class="tei tei-hi"><span style="font-style: italic">De Praedest.</span></span>), and the Jesuits
+Lessius, Gregory of Valentia, Franzelin,
+and Schrader.</dd><dt class="tei tei-notelabel"><a id="note_615" name="note_615" href="#noteref_615">615.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De
+Deo Uno</span></span>, p. 677: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Si
+vero dissensus esset manifestus, ut
+prudenter [cum ceteris patribus]
+conciliari non posset, tum sane non
+dubitarem, cum Pighio, Catharino,
+Osorio, Camerario, Maldonato,
+Toleto, Petavio, reverenter ab Augustino
+discedere, quum haec non
+posset esse nisi privata eius sententia.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_616" name="note_616" href="#noteref_616">616.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Praedest.</span></span>,
+qu. 4.</dd><dt class="tei tei-notelabel"><a id="note_617" name="note_617" href="#noteref_617">617.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Comment. in S. Theol. S.
+Thomae Aqu.</span></span>, I, qu. 23, art. 5, conclus.
+2.</dd><dt class="tei tei-notelabel"><a id="note_618" name="note_618" href="#noteref_618">618.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Deo</span></span>,
+X, col. 9.</dd><dt class="tei tei-notelabel"><a id="note_619" name="note_619" href="#noteref_619">619.</a></dt><dd class="tei tei-notetext">A careful
+analysis of the Augustinian
+texts bearing on this question
+will be found in the <span class="tei tei-hi"><span style="font-style: italic">Theol.
+Wirceburg.</span></span>, <span class="tei tei-hi"><span style="font-style: italic">De Deo Uno</span></span>, n. 231
+sqq., and Franzelin, <span class="tei tei-hi"><span style="font-style: italic">De Deo Uno</span></span>,
+thes. 53.</dd><dt class="tei tei-notelabel"><a id="note_620" name="note_620" href="#noteref_620">620.</a></dt><dd class="tei tei-notetext">Cfr.
+Heinrich-Gutberlet, <span class="tei tei-hi"><span style="font-style: italic">Dogmat.
+Theologie</span></span>, Vol. VIII, pp. 351
+sqq.</dd><dt class="tei tei-notelabel"><a id="note_621" name="note_621" href="#noteref_621">621.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Clypeus
+Thomist.</span></span>, <span class="tei tei-hi"><span style="font-style: italic">De Praedest.</span></span>,
+disp. 2, § 2, n. 26: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Qui ordinate
+vult, prius vult finem quam
+media ad finem. Sed Deus ordinate
+vult. Ergo prius vult finem quam
+media ad illum. Atqui gloria est
+finis et merita sunt media ad illum
+conducentia. Ergo prius vult gloriam
+quam merita, et consequenter
+electio ad gloriam non potest esse
+ex praevisione meritorum.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_622" name="note_622" href="#noteref_622">622.</a></dt><dd class="tei tei-notetext">Cfr.
+Heinrich-Gutberlet, <span class="tei tei-hi"><span style="font-style: italic">Dogmat.
+Theol.</span></span>, Vol. VIII, p. 330.</dd><dt class="tei tei-notelabel"><a id="note_623" name="note_623" href="#noteref_623">623.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">V.</span></span>
+<a href="#Part_I_Chapter_II_Section_3_Article_4_Number_2" class="tei tei-ref">Art. 4, No. 2</a>,
+<span class="tei tei-hi"><span style="font-style: italic">infra</span></span>. The
+opposite opinion is defended by
+Billuart <span class="tei tei-hi"><span style="font-style: italic">De Deo</span></span>, diss. 9, art. 4,
+§ 3 (ed. Lequette, p. 386).</dd><dt class="tei tei-notelabel"><a id="note_624" name="note_624" href="#noteref_624">624.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Orth.
+Praed.</span></span>, c. 1, n. 7:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Deus primo praeparavit dona gratiae
+ac deinde eos, quos praevidebat
+bene usuros eiusmodi donis, elegit
+ad vitam aeternam.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_625" name="note_625" href="#noteref_625">625.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">... sententiam
+illam antiquitate,
+suavitate ac Scripturarum
+nativâ auctoritate nobilissimam de
+praedestinatione ad gloriam post
+praevisa merita semper ut Dei misericordiae
+ac gratiae magis consentaneam,
+veriorem ac amabiliorem existimavi.</span></span>”</span>
+(Cfr. <span class="tei tei-hi"><span style="font-style: italic">Traité de l'Amour
+de Dieu</span></span>, III, 5).</dd><dt class="tei tei-notelabel"><a id="note_626" name="note_626" href="#noteref_626">626.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">V. supra</span></span>, pp.
+<a href="#Pg153" class="tei tei-ref">153</a> sqq.</dd><dt class="tei tei-notelabel"><a id="note_627" name="note_627" href="#noteref_627">627.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">V. supra</span></span>,
+<a href="#Part_I_Chapter_II_Section_3_Article_3_No_4" class="tei tei-ref">No. 4</a>.</dd><dt class="tei tei-notelabel"><a id="note_628" name="note_628" href="#noteref_628">628.</a></dt><dd class="tei tei-notetext">2 Tim. IV, 7
+sq.: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Bonum
+certamen certavi, cursum consummavi,
+fidem servavi; in reliquo reposita
+est (ἀπόκειται=praeparata ab
+aeterno) mihi corona iustitiae, quam
+reddet (ἀποδώσει) mihi Dominus
+in illa die, iustus index.</span></span>”</span> Cfr. 1
+Cor. IX, 24 sqq.; Apoc. II, 7, 26.</dd><dt class="tei tei-notelabel"><a id="note_629" name="note_629" href="#noteref_629">629.</a></dt><dd class="tei tei-notetext">Matth. XXV, 34 sqq.:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Venite,
+benedicti Patris mei, possidete
+paratum vobis regnum a constitutione
+mundi.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_630" name="note_630" href="#noteref_630">630.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Deo</span></span>, ed. Lequette, p.
+391.</dd><dt class="tei tei-notelabel"><a id="note_631" name="note_631" href="#noteref_631">631.</a></dt><dd class="tei tei-notetext">For instance, John VIII, 44; 1
+John III, 8; Acts XIII, 10.</dd><dt class="tei tei-notelabel"><a id="note_632" name="note_632" href="#noteref_632">632.</a></dt><dd class="tei tei-notetext">Cfr.
+Tepe, <span class="tei tei-hi"><span style="font-style: italic">Inst. Theol.</span></span>, Vol.
+III, pp. 289 sqq., Paris 1896; Heinrich-Gutberlet,
+<span class="tei tei-hi"><span style="font-style: italic">Dogmat. Theol.</span></span>, Vol.
+VIII, § 430.</dd><dt class="tei tei-notelabel"><a id="note_633" name="note_633" href="#noteref_633">633.</a></dt><dd class="tei tei-notetext">Lessius,
+<span class="tei tei-hi"><span style="font-style: italic">Antapol.</span></span>, prop. 8:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Tenent hanc sententiam omnes
+Patres Graeci, adeo ut communiter
+dicatur esse sententia Graecorum.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_634" name="note_634" href="#noteref_634">634.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Hom. in Matth.</span></span>, 80, n. 2:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Haereditate possidete regnum quasi
+proprium, quasi paternum et vestrum,
+iam olim vobis debitum; priusquam
+enim existeretis, haec vobis
+parata erant et disposita, quia ego
+vos tales futuros esse praescivi.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_635" name="note_635" href="#noteref_635">635.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">In Rom.</span></span>,
+VIII, 29 (Migne, <span class="tei tei-hi"><span style="font-style: italic">P. G.</span></span>, LXXXII, 142):
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Non simpliciter
+praedestinavit, sed quum
+praescivisset, praedestinavit.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_636" name="note_636" href="#noteref_636">636.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">In Ps.</span></span>,
+64, n. 5: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Multi vocati
+sunt, sed pauci electi.... Itaque
+non res indiscreti iudicii est electio,
+sed ex meriti delectu facta discretio
+est.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_637" name="note_637" href="#noteref_637">637.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Fide</span></span>,
+V, 6, 83: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Unde et
+Apostolus ait: quos praescivit, et
+praedestinavit (Rom. VIII, 29); non
+enim ante praedestinavit quam praescivit,
+sed quorum merita praescivit,
+eorum praemia praedestinavit.</span></span>”</span>
+Cfr. Franzelin, <span class="tei tei-hi"><span style="font-style: italic">De Deo Uno</span></span>, thes.
+59; Lessius, <span class="tei tei-hi"><span style="font-style: italic">De Praedest. et Reprob.</span></span>,
+sect. 2, n. 7 sqq.</dd><dt class="tei tei-notelabel"><a id="note_638" name="note_638" href="#noteref_638">638.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De
+Gratia</span></span>, II, 11.</dd><dt class="tei tei-notelabel"><a id="note_639" name="note_639" href="#noteref_639">639.</a></dt><dd class="tei tei-notetext">Cfr.
+O. Rottmanner, O. S. B.,
+<span class="tei tei-hi"><span style="font-style: italic">Der Augustinismus</span></span>, München 1892;
+O. Pfülf, S. J., <span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">Zur Prädestinationslehre
+des hl. Augustinus</span></span>”</span> in
+the Innsbruck <span class="tei tei-hi"><span style="font-style: italic">Zeitschrift für kath.
+Theologie</span></span>, 1893, pp. 483 sqq.</dd><dt class="tei tei-notelabel"><a id="note_640" name="note_640" href="#noteref_640">640.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">V. supra</span></span>,
+pp. <a href="#Pg200" class="tei tei-ref">200</a> sqq.,
+<a href="#Pg216" class="tei tei-ref">216</a> sqq.</dd><dt class="tei tei-notelabel"><a id="note_641" name="note_641" href="#noteref_641">641.</a></dt><dd class="tei tei-notetext">Cfr. Franzelin,
+<span class="tei tei-hi"><span style="font-style: italic">De Deo Uno</span></span>,
+thes. 64.</dd><dt class="tei tei-notelabel"><a id="note_642" name="note_642" href="#noteref_642">642.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Comment. in IV Libros Sent.</span></span>,
+1, dist. 41: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Eligatur [ea sententia]
+quae magis placet, dum
+tamen salvetur libertas divina sine
+aliqua iniustitia et alia quae salvanda
+sunt circa Deum.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_643" name="note_643" href="#noteref_643">643.</a></dt><dd class="tei tei-notetext">Many Scholastic utterances
+bearing on this subject have been
+collected by Lessius, <span class="tei tei-hi"><span style="font-style: italic">De Praedest. et
+Reprob.</span></span>, sect. 2, n. 7 (<span class="tei tei-hi"><span style="font-style: italic">Opusc.</span></span> II,
+pp. 208 sqq., Paris 1878).</dd><dt class="tei tei-notelabel"><a id="note_644" name="note_644" href="#noteref_644">644.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Comment. in Quatuor Libros Sent.</span></span>, 1,
+dist. 41, qu. 1.</dd><dt class="tei tei-notelabel"><a id="note_645" name="note_645" href="#noteref_645">645.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Comment.
+in Quatuor Libros Sent.</span></span>,
+1, dist. 41, art. 2.</dd><dt class="tei tei-notelabel"><a id="note_646" name="note_646" href="#noteref_646">646.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">S. Theol.</span></span>,
+1a, qu. 23, disp. 3, art. 4.</dd><dt class="tei tei-notelabel"><a id="note_647" name="note_647" href="#noteref_647">647.</a></dt><dd class="tei tei-notetext">In his
+treatise <span class="tei tei-hi"><span style="font-style: italic">De Praedestinatione</span></span>,
+dedicated to the Council of
+Trent.</dd><dt class="tei tei-notelabel"><a id="note_648" name="note_648" href="#noteref_648">648.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Deo</span></span>,
+disp. 9, art. 3.</dd><dt class="tei tei-notelabel"><a id="note_649" name="note_649" href="#noteref_649">649.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De
+Praedest. et Reprob.</span></span>, Paris
+edition of the <span class="tei tei-hi"><span style="font-style: italic">Opuscula</span></span>, 1878, p.
+412: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">... privilegia eius omnem
+modum superant et ad nullum alium
+sunt extendenda.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_650" name="note_650" href="#noteref_650">650.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Sent.</span></span>,
+1, dist. 40: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">... est
+praescientia iniquitatis quorundam
+et praeparatio damnationis eorumdem.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_651" name="note_651" href="#noteref_651">651.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Supra</span></span>,
+<a href="#Part_I_Chapter_II_Section_3_Article_3_No_4" class="tei tei-ref">Art. 3, No. 4</a>.</dd><dt class="tei tei-notelabel"><a id="note_652" name="note_652" href="#noteref_652">652.</a></dt><dd class="tei tei-notetext">Calvin's
+teaching in his <span class="tei tei-hi"><span style="font-style: italic">Inst.</span></span>,
+l. III, c. 21, 24. On Arminianism
+see J. F. Loughlin in the <span class="tei tei-hi"><span style="font-style: italic">Catholic
+Encyclopedia</span></span>, Vol. I, pp. 740 sqq.</dd><dt class="tei tei-notelabel"><a id="note_653" name="note_653" href="#noteref_653">653.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Aliquos
+vero ad malum divinâ
+potestate praedestinatos esse non
+solum non credimus, sed etiam, si
+sunt qui tantum malum credere velint,
+cum omni detestatione illis
+anathema dicimus.</span></span>”</span> (Denzinger-Bannwart,
+n. 200.)</dd><dt class="tei tei-notelabel"><a id="note_654" name="note_654" href="#noteref_654">654.</a></dt><dd class="tei tei-notetext">Sess. VI, can. 17:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Si quis
+iustificationis gratiam nonnisi praedestinatis
+ad vitam contingere dixerit,
+reliquos vero omnes qui vocantur,
+vocari quidem, sed gratiam non accipere,
+utpote divinâ potestate praedestinatos
+ad malum, anathema sit.</span></span>”</span>
+(Denzinger-Bannwart, n. 827.)</dd><dt class="tei tei-notelabel"><a id="note_655" name="note_655" href="#noteref_655">655.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">V. supra</span></span>,
+<a href="#Part_I_Chapter_II_Section_3_Article_1" class="tei tei-ref">Art. 1</a>.</dd><dt class="tei tei-notelabel"><a id="note_656" name="note_656" href="#noteref_656">656.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">V. supra</span></span>,
+<a href="#Part_I_Chapter_II_Section_3_Article_2_Thesis_II" class="tei tei-ref">Art. 2,
+Thesis II</a>.</dd><dt class="tei tei-notelabel"><a id="note_657" name="note_657" href="#noteref_657">657.</a></dt><dd class="tei tei-notetext">Cfr.
+Pohle-Preuss, <span class="tei tei-hi"><span style="font-style: italic">God: His
+Knowability, Essence, and Attributes</span></span>,
+pp. 251 sqq.</dd><dt class="tei tei-notelabel"><a id="note_658" name="note_658" href="#noteref_658">658.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">V. supra</span></span>, pp.
+<a href="#Pg201" class="tei tei-ref">201</a> sqq.</dd><dt class="tei tei-notelabel"><a id="note_659" name="note_659" href="#noteref_659">659.</a></dt><dd class="tei tei-notetext">1 Pet. II, 7 sq.:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Non credentibus
+autem [Christus] ... lapis offensionis ...
+qui offendunt verbo
+nec credunt, in quo (εἰς δ) et positi
+sunt.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_660" name="note_660" href="#noteref_660">660.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">In
+hoc positi, i.e. praedestinati
+sunt, ut non credant.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_661" name="note_661" href="#noteref_661">661.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“And
+he shall be a sanctification
+to you. But for a stone of
+stumbling and for a rock of offense
+to the two houses of Israel, for a
+snare and a ruin to the inhabitants
+of Jerusalem.”</span></dd><dt class="tei tei-notelabel"><a id="note_662" name="note_662" href="#noteref_662">662.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“And whosoever shall fall on
+this stone, shall be broken: but on
+whomsoever it shall fall, it shall
+grind him to powder.”</span></dd><dt class="tei tei-notelabel"><a id="note_663" name="note_663" href="#noteref_663">663.</a></dt><dd class="tei tei-notetext">Cfr.
+Oecumen., <span class="tei tei-hi"><span style="font-style: italic">in h. l.</span></span>: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Ad
+quod positi sunt, non dicitur, quasi a
+Deo ad hoc essent destinati; nulla
+enim causa perditionis ministratur
+ab eo, qui omnes homines vult salvos
+fieri.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_664" name="note_664" href="#noteref_664">664.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Contr.
+Iulian.</span></span>, III, 18, 35:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Bonus est Deus, iustus est Deus:
+potest aliquos sine bonis meritis liberare,
+quia bonus est; non potest
+quemquam sine malis meritis damnare,
+quia iustus est.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_665" name="note_665" href="#noteref_665">665.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Resp.
+ad XII Object. Vincent.</span></span>:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Voluntate exierunt, voluntate ceciderunt,
+et quia praesciti sunt casuri,
+non sunt praedestinati; essent autem
+praedestinati, si essent reversuri et
+in sanctitate remansuri, ac per hoc
+praedestinatio Dei multis est causa
+standi, nemini est causa labendi.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_666" name="note_666" href="#noteref_666">666.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ad Monim.</span></span>,
+l. I. Cfr. Petavius,
+<span class="tei tei-hi"><span style="font-style: italic">De Deo</span></span>, X, 7 sqq.</dd><dt class="tei tei-notelabel"><a id="note_667" name="note_667" href="#noteref_667">667.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Clypeus Thomist.</span></span>,
+Vol. II, tr. 5,
+disp. 5, art. 2, n. 23.</dd><dt class="tei tei-notelabel"><a id="note_668" name="note_668" href="#noteref_668">668.</a></dt><dd class="tei tei-notetext">Cfr. Limbourg, S. J., in the
+Innsbruck <span class="tei tei-hi"><span style="font-style: italic">Zeitschrift für kath.
+Theologie</span></span>, 1879, pp. 203 sqq.</dd><dt class="tei tei-notelabel"><a id="note_669" name="note_669" href="#noteref_669">669.</a></dt><dd class="tei tei-notetext">Cfr. Suarez, <span class="tei tei-hi"><span style="font-style: italic">De Praedest.</span></span>, V,
+4 sqq.</dd><dt class="tei tei-notelabel"><a id="note_670" name="note_670" href="#noteref_670">670.</a></dt><dd class="tei tei-notetext"> <span class="tei tei-hi"><span style="font-style: italic">Conc. Trident.</span></span>,
+Sess. V, can. 5.</dd><dt class="tei tei-notelabel"><a id="note_671" name="note_671" href="#noteref_671">671.</a></dt><dd class="tei tei-notetext">Which
+explains why both theories
+have the same defenders. <span class="tei tei-hi"><span style="font-style: italic">V.
+supra</span></span>, <a href="#Part_I_Chapter_II_Section_3_Article_3_No_4" class="tei tei-ref">Art.
+3, No. 4</a>.</dd><dt class="tei tei-notelabel"><a id="note_672" name="note_672" href="#noteref_672">672.</a></dt><dd class="tei tei-notetext">Bañez,
+Alvarez, Gonet.</dd><dt class="tei tei-notelabel"><a id="note_673" name="note_673" href="#noteref_673">673.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Deus non serio vult, sed vellet
+salvare etiam reprobos, nisi per hoc
+impediretur pulchritudo universi.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_674" name="note_674" href="#noteref_674">674.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">V. supra</span></span>, Art.
+<a href="#Part_I_Chapter_II_Section_3_Article_1" class="tei tei-ref">1</a> and
+<a href="#Part_I_Chapter_II_Section_3_Article_2" class="tei tei-ref">2</a>.</dd><dt class="tei tei-notelabel"><a id="note_675" name="note_675" href="#noteref_675">675.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Praedest.</span></span>,
+V, 8, 8: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Non
+est in potestate hominis, cum non-electione
+seu cum non-praedestinatione
+aut, quod idem est, cum reprobatione
+negativa actu ponere seu
+componere suam aeternam salutem.</span></span>”</span>
+Cfr. Franzelin, <span class="tei tei-hi"><span style="font-style: italic">De Deo Uno</span></span>, p. 583,
+3rd ed., Rome 1888.</dd><dt class="tei tei-notelabel"><a id="note_676" name="note_676" href="#noteref_676">676.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Deus ex omnibus hominibus,
+quos infectos originali peccato praevidit,
+efficaciter ex meritis Christi
+venturi quosdam elegit ad gloriam,
+et alios in poenam eiusdem originalis
+peccati et ad ostensionem suae
+iustitiae erga illos et maioris misericordiae
+erga electos voluit permittere,
+ut deficerent a consecutione
+gloriae seu positive eis non voluit
+gloriam.... Ex vi huius intentionis
+efficacis excogitavit media apta
+ad consecutionem talis finis, et videns
+in aliquibus hominibus esse
+aptum medium in solo originali
+peccato eos relinquere, in aliis vero
+permittere, ut cadant in haec vel
+illa peccata actualia ac in illis perseverent,
+has permissiones per subsequentem
+electionem approbavit.
+Et tandem ... per actum imperii
+sui intellectus haec media ad praedictum
+finem ordinavit.</span></span>”</span> <span class="tei tei-hi"><span style="font-style: italic">Clyp. Thomist.</span></span>,
+Vol. II, disp. 5, art. 4, n. 155.</dd><dt class="tei tei-notelabel"><a id="note_677" name="note_677" href="#noteref_677">677.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De
+Reprob.</span></span>, c. 3, n. 6.</dd><dt class="tei tei-notelabel"><a id="note_678" name="note_678" href="#noteref_678">678.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Praedest.</span></span>,
+V, 7, 14: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Electio
+ad finem est ratio dandi media
+efficacia seu infallibilia ad illum;
+ergo negatio illius electionis erit
+suo modo ratio non dandi media,
+quae cognoscuntur congrua et infallibilia
+ad illum finem consequendum.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_679" name="note_679" href="#noteref_679">679.</a></dt><dd class="tei tei-notetext">2 Pet. III, 9:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">... nolens
+aliquos perire, sed omnes ad poenitentiam
+reverti.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_680" name="note_680" href="#noteref_680">680.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Praedest.</span></span>, sect. 2, n. 13:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Secundum communem aestimationem
+hominum paria videntur, Deum
+velle ut pereas et nolle te ponere
+in electorum suorum numero neque
+gratiam congruam et perseverantiam
+dare; aeque enim infallibiliter ex
+huiusmodi decretis sequeretur damnatio.
+Et si alterutrum horum decretorum
+esset subeundum, quivis
+censeret sibi esse indifferens, utrum
+eligatur, quum utrumque ante praevisionem
+operum sit conceptum.</span></span>”</span>
+The teaching of St. Augustine
+and that of St. Thomas on this
+point is in dispute. See Chr. Pesch,
+<span class="tei tei-hi"><span style="font-style: italic">Praelect. Dogmat.</span></span>, Vol. II, 3rd ed.,
+pp. 230 sqq., and Heinrich-Gutberlet,
+<span class="tei tei-hi"><span style="font-style: italic">Dogmatische Theol.</span></span>, Vol. VIII,
+§ 433.</dd><dt class="tei tei-notelabel"><a id="note_681" name="note_681" href="#noteref_681">681.</a></dt><dd class="tei tei-notetext">In his treatise
+<span class="tei tei-hi"><span style="font-style: italic">De Servo Arbitrio</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_682" name="note_682" href="#noteref_682">682.</a></dt><dd class="tei tei-notetext">Cfr. Denifle,
+<span class="tei tei-hi"><span style="font-style: italic">Luther und Luthertum
+in der ersten Entwicklung</span></span>, Vol.
+I, Mainz 1904.</dd><dt class="tei tei-notelabel"><a id="note_683" name="note_683" href="#noteref_683">683.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Instit. Christ. Religionis</span></span>,
+l. II.</dd><dt class="tei tei-notelabel"><a id="note_684" name="note_684" href="#noteref_684">684.</a></dt><dd class="tei tei-notetext">Cfr. Schiffini,
+<span class="tei tei-hi"><span style="font-style: italic">De Gratia Divina</span></span>,
+pp. 378 sqq.</dd><dt class="tei tei-notelabel"><a id="note_685" name="note_685" href="#noteref_685">685.</a></dt><dd class="tei tei-notetext">Cfr. Pohle-Preuss,
+<span class="tei tei-hi"><span style="font-style: italic">God the Author
+of Nature and the Supernatural</span></span>,
+pp. 291 sqq.</dd><dt class="tei tei-notelabel"><a id="note_686" name="note_686" href="#noteref_686">686.</a></dt><dd class="tei tei-notetext">Sess. VI, can. 4:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Si quis
+dixerit, liberum hominis arbitrium
+a Deo motum et excitatum nihil
+cooperari assentiendo Deo vocanti
+... neque posse dissentire, si velit,
+sed velut inanime quoddam nihil
+omnino agere mereque passive se
+habere, anathema sit.</span></span>”</span> (Denzinger-Bannwart,
+n. 814.)</dd><dt class="tei tei-notelabel"><a id="note_687" name="note_687" href="#noteref_687">687.</a></dt><dd class="tei tei-notetext">Cfr. Pohle-Preuss,
+<span class="tei tei-hi"><span style="font-style: italic">op. cit.</span></span> (note
+5), pp. 295 sq.</dd><dt class="tei tei-notelabel"><a id="note_688" name="note_688" href="#noteref_688">688.</a></dt><dd class="tei tei-notetext">In support of this contention
+Jansenius quoted St. Augustine, <span class="tei tei-hi"><span style="font-style: italic">In
+Gal.</span></span>, n. 49: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Quod amplius nos
+delectat, secundum id operemur
+necesse est.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_689" name="note_689" href="#noteref_689">689.</a></dt><dd class="tei tei-notetext">J.
+Forget in the <span class="tei tei-hi"><span style="font-style: italic">Catholic Encyclopedia</span></span>,
+Vol. VIII, pp. 288 sqq.
+On Jansenism see Hergenröther,
+<span class="tei tei-hi"><span style="font-style: italic">Kirchengeschichte</span></span>, 4th ed., ed. by J.
+P. Kirsch, Vol. III, pp. 386 sqq.,
+466 sqq., Freiburg 1909.</dd><dt class="tei tei-notelabel"><a id="note_690" name="note_690" href="#noteref_690">690.</a></dt><dd class="tei tei-notetext">Sess. VI, cap. 5: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Unde in
+sacris literis quum dicitur: </span><span class="tei tei-q"><span style="font-style: italic">Convertimini
+ad me et ego convertar ad
+vos,</span></span><span style="font-style: italic"> libertatis nostrae admonemur;
+quum respondemus: </span><span class="tei tei-q"><span style="font-style: italic">Converte nos,
+Domine, ad te et convertemur,</span></span><span style="font-style: italic"> Dei
+nos gratiâ praeveniri confitemur.</span></span>”</span>
+(Denzinger-Bannwart, n. 797.) Cfr.
+Oswald, <span class="tei tei-hi"><span style="font-style: italic">Die Lehre von der Heiligung</span></span>,
+3rd ed., pp. 186 sq.</dd><dt class="tei tei-notelabel"><a id="note_691" name="note_691" href="#noteref_691">691.</a></dt><dd class="tei tei-notetext">Zach. I, 3.</dd><dt class="tei tei-notelabel"><a id="note_692" name="note_692" href="#noteref_692">692.</a></dt><dd class="tei tei-notetext">Jer.
+XXXI, 21.</dd><dt class="tei tei-notelabel"><a id="note_693" name="note_693" href="#noteref_693">693.</a></dt><dd class="tei tei-notetext">Rom. IX, 19: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Voluntati
+enim eius quis resistit?</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_694" name="note_694" href="#noteref_694">694.</a></dt><dd class="tei tei-notetext">1 Tim.
+IV, 7: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Exerce autem
+teipsum (γύμναζε δέ σεαυτόν)
+ad pietatem.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_695" name="note_695" href="#noteref_695">695.</a></dt><dd class="tei tei-notetext">Acts VII, 51:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Vos semper
+Spiritui Sancto resistitis
+(ἀντιπίπτετε),
+sicut patres vestri, ita et
+vos.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_696" name="note_696" href="#noteref_696">696.</a></dt><dd class="tei tei-notetext">Matth.
+XIX, 17: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Si autem
+vis ad vitam ingredi, serva mandata.</span></span>”</span>
+Cfr. Apoc. IV, 20: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Ecce
+sto ad ostium et pulso; si quis audierit
+vocem meam et aperuerit
+mihi ianuam, intrabo ad illum.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_697" name="note_697" href="#noteref_697">697.</a></dt><dd class="tei tei-notetext">Cfr.
+the Scriptural argument
+for the existence of sufficient grace,
+<span class="tei tei-hi"><span style="font-style: italic">supra</span></span>, pp. <a href="#Pg045" class="tei tei-ref">45</a> sq.</dd><dt class="tei tei-notelabel"><a id="note_698" name="note_698" href="#noteref_698">698.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">V. supra</span></span>,
+pp. <a href="#Pg102" class="tei tei-ref">102</a> sq., <a href="#Pg141" class="tei tei-ref">141</a> sq.</dd><dt class="tei tei-notelabel"><a id="note_699" name="note_699" href="#noteref_699">699.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Instit.</span></span>,
+l. II, c. 3, sect. 10:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Voluntatem movet [gratia Christi],
+non qualiter multis saeculis traditum
+est et creditum, ut nostrae
+postea sit electionis, motioni aut
+obtemperare aut refragari, sed illam
+efficaciter afficiendo. Illud ergo toties
+a Chrysostomo repetitum repudiari
+necesse est: </span><span class="tei tei-q"><span style="font-style: italic">Quem trahit, volentem
+trahit.</span></span></span>”</span> Many Patristic
+texts of similar tenor have been
+gathered and explained by Cardinal
+Bellarmine in his treatise <span class="tei tei-hi"><span style="font-style: italic">De Gratia
+et Libero Arbitrio</span></span>, VI, 11.</dd><dt class="tei tei-notelabel"><a id="note_700" name="note_700" href="#noteref_700">700.</a></dt><dd class="tei tei-notetext">Cfr.
+<span class="tei tei-hi"><span style="font-style: italic">De Gratia Christi</span></span>, c. 47:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Ista quaestio, ubi de arbitrio voluntatis
+et Dei gratia disputatur, ita est
+ad discernendum difficilis, ut quando
+defenditur liberum arbitrium, negari
+Dei gratia videatur; quando autem
+asseritur Dei gratia, liberum arbitrium
+putetur auferri.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_701" name="note_701" href="#noteref_701">701.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Corrept. et Gratia</span></span>, XII, 38:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Subventum est infirmitati voluntatis
+humanae, ut divinâ gratiâ indeclinabiliter
+et insuperabiliter ageretur.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_702" name="note_702" href="#noteref_702">702.</a></dt><dd class="tei tei-notetext">Cfr.
+his <span class="tei tei-hi"><span style="font-style: italic">Sermones</span></span>, 163, c. 11,
+n. 13: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Totum ex Deo, non tamen
+quasi dormientes, non quasi ut non
+conemur, non quasi ut non velimus.
+Sine voluntate tua non erit in te
+iustitia Dei. Voluntas quidem non
+est nisi tua, iustitia non est nisi
+Dei.... Sine te fecit te Deus.
+Non enim adhibuisti aliquem consensum,
+ut te faceret Deus. Quomodo
+consentiebas, qui non eras?
+Qui ergo fecit te sine te, non te
+iustificat sine te. Ergo fecit nescientem,
+iustificat volentem. Tamen
+ipse iustificat, ne sit iustitia tua.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_703" name="note_703" href="#noteref_703">703.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De
+Spiritu et Litera</span></span>, c. 34:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Consentire vocationi Dei vel ab
+ipsa dissentire propriae voluntatis
+est.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_704" name="note_704" href="#noteref_704">704.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span>,
+157, 2, 10: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Neque enim
+voluntatis arbitrium ideo tollitur,
+quia iuvatur; sed ideo iuvatur, quia
+non tollitur.</span></span>”</span> (Migne, <span class="tei tei-hi"><span style="font-style: italic">P. L.</span></span>,
+XXXIII, 677).</dd><dt class="tei tei-notelabel"><a id="note_705" name="note_705" href="#noteref_705">705.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Gratia
+et Libero Arbitrio</span></span>, I,
+2: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Tolle liberum arbitrium et non
+erit, quod salvetur; tolle gratiam et
+non erit, unde salvetur.</span></span>”</span> On other
+difficult passages in the writings of
+St. Augustine cfr. Mausbach, <span class="tei tei-hi"><span style="font-style: italic">Die
+Ethik des hl. Augustinus</span></span>, Vol. II,
+pp. 208 sqq., Freiburg 1909.</dd><dt class="tei tei-notelabel"><a id="note_706" name="note_706" href="#noteref_706">706.</a></dt><dd class="tei tei-notetext">Cfr.
+Bañez, <span class="tei tei-hi"><span style="font-style: italic">Comment. in S.
+Theol.</span></span>, 1 p., qu. 14, art. 13:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Nulla secunda causa potest operari,
+nisi sit efficaciter determinata a
+prima.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_707" name="note_707" href="#noteref_707">707.</a></dt><dd class="tei tei-notetext">Cfr. Billuart, <span class="tei tei-hi"><span style="font-style: italic">De Deo</span></span>, diss. 8,
+art. 4: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Movet nempe Deus non
+solum ad substantiam actus, sed
+etiam ad modum eius, qui est libertas.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_708" name="note_708" href="#noteref_708">708.</a></dt><dd class="tei tei-notetext">Cfr. Alvarez, <span class="tei tei-hi"><span style="font-style: italic">De Auxiliis</span></span>,
+disp. 83, n. 9: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Quando agens infinitae
+virtutis movet aliquod subiectum,
+tale subiectum infallibiliter movetur,
+quid tunc resistentia passi non superat
+nec adaequat virtutem agentis.
+Sed Deus est agens infinitae virtutis.
+Ergo motio Dei efficax respectu cuiuscumque
+hominis in quibuslibet
+circumstantiis positi erit medium
+congruum et aptum, ut infallibiliter
+inducat effectum, ad quem ex Dei
+intentione datur.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_709" name="note_709" href="#noteref_709">709.</a></dt><dd class="tei tei-notetext">Cfr. Billuart,
+<span class="tei tei-hi"><span style="font-style: italic">De Deo</span></span>, diss. 8,
+art. 5: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Restat ergo tertia sententia,
+scilicet Deum praemovere
+physice ad entitatem peccati et sic
+se effecturum definivisse decreto
+positivo et effectivo; operatur enim
+omnia secundum consilium voluntatis
+suae.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_710" name="note_710" href="#noteref_710">710.</a></dt><dd class="tei tei-notetext">Cfr. Pohle-Preuss,
+<span class="tei tei-hi"><span style="font-style: italic">God the Author
+of Nature and the Supernatural</span></span>,
+pp. 73 sqq.</dd><dt class="tei tei-notelabel"><a id="note_711" name="note_711" href="#noteref_711">711.</a></dt><dd class="tei tei-notetext">Cfr. De Lemos, <span class="tei tei-hi"><span style="font-style: italic">Acta Congr. de
+Aux.</span></span>, p. 1065: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Illa praepositio
+'prae' nihil aliud denotat aut denotare
+potest quam Deum esse priorem
+et primam causam, prius naturâ et
+causalitate moventem, applicantem,
+inclinantem et determinantem voluntatem,
+quam ipsa voluntas se determinet.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_712" name="note_712" href="#noteref_712">712.</a></dt><dd class="tei tei-notetext">Cfr. Gonet, <span class="tei tei-hi"><span style="font-style: italic">Clypeus Theol.
+Thomist.</span></span>, disp. 11, art. 5: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Haec
+divina motio in creatura recepta a
+Thomistis </span><span class="tei tei-q"><span style="font-style: italic">physica</span></span><span style="font-style: italic"> appellatur, ...
+quia ex propria essentia et ab intrinseco
+est efficax, independenter
+a quocumque creato consensu.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_713" name="note_713" href="#noteref_713">713.</a></dt><dd class="tei tei-notetext">Cfr. Graveson, <span class="tei tei-hi"><span style="font-style: italic">Epist. Theol.
+Polem.</span></span>, t. I, ep. 11: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Voluntas
+creata priusquam se determinet, a
+Deo debet determinari, quia scil.
+indifferens sit eaque indifferentia non
+solvatur quam per praeviam Dei
+motionem.</span></span>”</span> Cfr. Alvarez, <span class="tei tei-hi"><span style="font-style: italic">De Auxiliis</span></span>,
+disp. 28: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Liberum arbitrium,
+quia creatum est, licet determinet
+sibi actum, illum tamen
+determinat praedeterminatum a
+Deo.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_714" name="note_714" href="#noteref_714">714.</a></dt><dd class="tei tei-notetext">Cfr. Reginald.,
+<span class="tei tei-hi"><span style="font-style: italic">De Novit. Antiquit.
+Nominis Praedeterm. Phys.</span></span>, l.
+II, c. 36: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Quum Deus hanc motionem
+det causis sciens et volens
+atque adeo cum [aeterna] cognitione
+et intentione certa cuiusdam determinati
+effectus, alias haec essent a
+casu respectu Dei: consequitur illam
+praemotionem physicam esse praedeterminationem.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_715" name="note_715" href="#noteref_715">715.</a></dt><dd class="tei tei-notetext">Cfr. Nazarius,
+<span class="tei tei-hi"><span style="font-style: italic">Comment. in S.
+Theol. S. Thom.</span></span>, 1 p., qu. 22, art.
+4: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Sublatâ 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
+futurorum.</span></span>”</span> See also Pohle-Preuss,
+<span class="tei tei-hi"><span style="font-style: italic">God: His Knowability, Essence, and
+Attributes</span></span>, pp. 383 sqq., 400 sqq.</dd><dt class="tei tei-notelabel"><a id="note_716" name="note_716" href="#noteref_716">716.</a></dt><dd class="tei tei-notetext">Cfr. Contenson,
+<span class="tei tei-hi"><span style="font-style: italic">Theol. Mentis
+et Cordis</span></span>, l. VIII, diss. 2, specul.
+3: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Generalem praemotionem ideo
+solum adstruimus, ut per eam ad
+gratiam per se efficacem uberius
+fortiusque stabiliendam viam muniamus
+ad eamque propugnandam
+serviat etiam philosophia.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_717" name="note_717" href="#noteref_717">717.</a></dt><dd class="tei tei-notetext">Cfr.
+Alvarez, <span class="tei tei-hi"><span style="font-style: italic">De Auxiliis</span></span>, disp.
+92, n. 6: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Repugnant ad invicem
+auxilium efficax ad consentiendum
+et actualis dissensus.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_718" name="note_718" href="#noteref_718">718.</a></dt><dd class="tei tei-notetext">Cfr. Alvarez,
+<span class="tei tei-hi"><span style="font-style: italic">op. cit.</span></span>, disp. 122,
+n. 16: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Efficacia auxilii praevenientis
+gratiae et connexio eius infallibilis
+cum libera cooperatione arbitrii
+tota fundatur et desumitur,
+tamquam ex prima radice, ex omnipotentia
+Dei atque ex absoluto et
+efficaci decreto voluntatis eius volentis,
+ut homo quem movet convertatur
+et pie operetur, nec huiusmodi
+efficacia ullo modo dependet etiam,
+tamquam a conditione sine qua non,
+ex futura cooperatione arbitrii
+creati.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_719" name="note_719" href="#noteref_719">719.</a></dt><dd class="tei tei-notetext">Cfr. Alvarez,
+<span class="tei tei-hi"><span style="font-style: italic">op. cit.</span></span>, disp. 19,
+n. 7: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Praedictum auxilium actuale
+determinat liberum arbitrium
+ad unam numero actionem, non
+subditur libero arbitrio quantum ad
+usum.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_720" name="note_720" href="#noteref_720">720.</a></dt><dd class="tei tei-notetext">Cfr.
+Graveson, <span class="tei tei-hi"><span style="font-style: italic">Epist. Theol.
+Polem.</span></span>, t. I, ep. 1: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Gratia
+thomistice sufficiens ita ex naturâ
+sua essentialiter distinguitur a gratia
+thomistice efficaci, ut numquam et in
+nullo casu gratia thomistice sufficiens
+evadere possit gratia efficax
+thomistice nec umquam ponatur
+actus secundus, nisi accesserit gratia
+efficax thomistice.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_721" name="note_721" href="#noteref_721">721.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Prael. Theol.</span></span>,
+disp. 5, c. 6:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">In gratia sufficiente totum id continetur
+quod ad potentiam bene
+operandi exigitur, non autem totum
+id quod ulterius requiritur ad
+actum; certum est enim in omni
+causa agente aliquid plus ad actum
+quam ad potentiam requiri.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_722" name="note_722" href="#noteref_722">722.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Panoplia</span></span>, t. IV, p. 2, tr. 3, c. 2:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Auxilium sufficiens ita sufficientiam
+tribuit ad operandum, si homo velit,
+quod defectus operationis nullo
+modo provenit ex insufficientia
+aliqua ipsius auxilii, sed tantum
+ex defectu arbitrii, quod ei resistit
+et impedimentum ponit.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_723" name="note_723" href="#noteref_723">723.</a></dt><dd class="tei tei-notetext">Cfr. Limbourg, S. J.,
+<span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">Selbstzeichnung
+der thomistischen Gnadenlehre</span></span>”</span>
+in the Innsbruck <span class="tei tei-hi"><span style="font-style: italic">Zeitschrift
+für kath. Theologie</span></span>, 1877.</dd><dt class="tei tei-notelabel"><a id="note_724" name="note_724" href="#noteref_724">724.</a></dt><dd class="tei tei-notetext">Billuart, <span class="tei tei-hi"><span style="font-style: italic">De Deo</span></span>, diss. 8, art.
+4. § 3.</dd><dt class="tei tei-notelabel"><a id="note_725" name="note_725" href="#noteref_725">725.</a></dt><dd class="tei tei-notetext">Cfr. Bañez, <span class="tei tei-hi"><span style="font-style: italic">Comment. in S.
+Theol. S. Thom.</span></span>, 1 p., qu. 14, art.
+13, concl. 14: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Nam voluntas
+creata infallibiliter deficiet circa
+quamcumque materiam virtutis, nisi
+efficaciter determinetur a divina
+voluntate ad bene operandum.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_726" name="note_726" href="#noteref_726">726.</a></dt><dd class="tei tei-notetext">Other evasions are treated by
+Schiffini, <span class="tei tei-hi"><span style="font-style: italic">De Gratia Divina</span></span>, pp. 400
+sqq. On the true notion of merely
+sufficient grace, <span class="tei tei-hi"><span style="font-style: italic">v.</span></span>
+<a href="#Part_I_Chapter_I_Section_2_No_6" class="tei tei-ref">Ch. I, Sect. 2, No. 6</a>,
+<span class="tei tei-hi"><span style="font-style: italic">supra</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_727" name="note_727" href="#noteref_727">727.</a></dt><dd class="tei tei-notetext">The Molinists also regard supernatural
+grace as a <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">praemotio
+physica</span></span>; cfr. Chr. Pesch, <span class="tei tei-hi"><span style="font-style: italic">Praelect.
+Dogmat.</span></span>, Vol. V, 3rd ed., pp. 145
+sq., Freiburg 1908.</dd><dt class="tei tei-notelabel"><a id="note_728" name="note_728" href="#noteref_728">728.</a></dt><dd class="tei tei-notetext">Gonet,
+<span class="tei tei-hi"><span style="font-style: italic">Clypeus Theol. Thomist.</span></span>,
+disp. 9, art 5, § 3.</dd><dt class="tei tei-notelabel"><a id="note_729" name="note_729" href="#noteref_729">729.</a></dt><dd class="tei tei-notetext">Cfr. Alvarez, <span class="tei tei-hi"><span style="font-style: italic">De Auxiliis</span></span>, disp.
+22, n. 39: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Solus Deus propter
+suam infinitatem et omnipotentiam,
+quia est auctor voluntatis creatae,
+potest illam immutare conformiter
+ad suam naturam et movere efficaciter
+atque applicare ad producendum
+actum in particulari, non solum
+secundum substantiam, sed etiam
+secundum modum libertatis, quod
+tamen non potest alia causa creata.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_730" name="note_730" href="#noteref_730">730.</a></dt><dd class="tei tei-notetext">Cfr. Pohle-Preuss,
+<span class="tei tei-hi"><span style="font-style: italic">God: His
+Knowability, Essence, and Attributes</span></span>,
+pp. 282 sqq.</dd><dt class="tei tei-notelabel"><a id="note_731" name="note_731" href="#noteref_731">731.</a></dt><dd class="tei tei-notetext">Alvarez,
+<span class="tei tei-hi"><span style="font-style: italic">De Auxiliis</span></span>, disp. 22,
+n. 19: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Nam tamdiu manet libertas
+in voluntate, quamdiu intellectus
+illi repraesentat obiectum cum
+indifferentia.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_732" name="note_732" href="#noteref_732">732.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Deo</span></span>,
+diss. 8, art. 4, § 2.</dd><dt class="tei tei-notelabel"><a id="note_733" name="note_733" href="#noteref_733">733.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Auxiliis</span></span>, disp. 92, n. 11:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Etiam posito auxilio efficaci in
+voluntate componitur cum illo potentia
+ad dissentiendum, quamvis
+nulla sit potentia ad coniungendum
+actualem dissensum cum auxilio
+efficaci</span></span>
+[not: <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">cum actuali consensu</span></span>].”</span>]</dd><dt class="tei tei-notelabel"><a id="note_734" name="note_734" href="#noteref_734">734.</a></dt><dd class="tei tei-notetext">Sess.
+VI, cap. 5: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Homo ...
+inspirationem illam [gratiam efficacem]
+recipiens ... illam et abiicere
+potest.</span></span>”</span> (Denzinger-Bannwart, n.
+797). Sess. VI, can. 4: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Si
+quis dixerit, liberum hominis arbitrium
+a Deo motum et excitatum
+nihil cooperari assentiendo Deo excitanti
+atque vocanti, quo ad obtinendam
+iustificationis gratiam se disponat
+ac praeparet, neque posse dissentire,
+si velit, sed velut inanime
+quoddam nihil omnino agere mereque
+passive se habere, anathema sit.</span></span>”</span>
+(Denzinger-Bannwart, n. 814.)</dd><dt class="tei tei-notelabel"><a id="note_735" name="note_735" href="#noteref_735">735.</a></dt><dd class="tei tei-notetext">Thus Alvarez, <span class="tei tei-hi"><span style="font-style: italic">De Auxiliis</span></span>,
+disp. 93, art. 1: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Nunc autem
+dicimus Concilium Tridentinum ...
+numquam usum fuisse verbo illo
+</span><span class="tei tei-q"><span style="font-style: italic">resistere,</span></span><span style="font-style: italic"> sed verbo </span><span class="tei tei-q"><span style="font-style: italic">dissentire</span></span><span style="font-style: italic">
+et </span><span class="tei tei-q"><span style="font-style: italic">[abiicere],</span></span><span style="font-style: italic"> ut insinuaret non esse
+idem formaliter resistere seu posse
+resistere auxilio efficaci et posse dissentire
+seu abiicere gratiam vocationis....
+Unde licet arbitrium
+motum auxilio efficaci ad consentiendum possit dissentire, si velit,
+non tamen potest Deo resistere vel
+auxilio eius efficaci, secundum quod
+est instrumentum voluntatis divinae.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_736" name="note_736" href="#noteref_736">736.</a></dt><dd class="tei tei-notetext">Sess.
+III, cap. 3: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Quare
+fides ipsa in se, etiamsi per caritatem
+non operetur, donum Dei est
+et actus eius est opus ad salutem
+pertinens, quo homo liberam praestet
+ipsi Deo obedientiam, gratiae
+eius cui resistere possit consentiendo
+et cooperando.</span></span>”</span> (Denzinger-Bannwart,
+n. 1791.)</dd><dt class="tei tei-notelabel"><a id="note_737" name="note_737" href="#noteref_737">737.</a></dt><dd class="tei tei-notetext">Cfr. Tepe,
+<span class="tei tei-hi"><span style="font-style: italic">Instit. Theol.</span></span>, Vol.
+III, pp. 74 sqq., Paris 1896; Chr.
+Pesch, <span class="tei tei-hi"><span style="font-style: italic">Praelect. Dogmat.</span></span>, Vol. V,
+3rd ed., pp. 140 sqq., Freiburg 1908;
+Schiffini, <span class="tei tei-hi"><span style="font-style: italic">De Gratia Divina</span></span>, pp. 405
+sqq., Freiburg 1901. On the teaching
+of St. Augustine see Palmieri,
+<span class="tei tei-hi"><span style="font-style: italic">De Gratia Divina Actuali</span></span>, thes. 50;
+on that of St. Thomas, L. de San,
+S. J., <span class="tei tei-hi"><span style="font-style: italic">De Deo Uno</span></span>, t. I: <span class="tei tei-hi"><span style="font-style: italic">De Mente
+S. Thomae circa Praedeterminationes
+Physicas</span></span>, Louvain 1894.</dd><dt class="tei tei-notelabel"><a id="note_738" name="note_738" href="#noteref_738">738.</a></dt><dd class="tei tei-notetext">Cfr. Pohle-Preuss, <span class="tei tei-hi"><span style="font-style: italic">God: His
+Knowability, Essence, and Attributes</span></span>,
+pp. 383 sqq., 400 sqq.</dd><dt class="tei tei-notelabel"><a id="note_739" name="note_739" href="#noteref_739">739.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Quidquid
+entitatis reperitur in
+quocumque actu peccati, etiamsi alias
+sit intrinsece malus, debet reduci in
+Deum tamquam in primam causam
+praemoventem et praedeterminantem
+actuali motione voluntatem creatam
+ad talem actum, inquantum actus est,
+secundum quod est ens.</span></span>”</span> Alvarez,
+<span class="tei tei-hi"><span style="font-style: italic">De Auxil.</span></span>, disp. 24, n. 15.</dd><dt class="tei tei-notelabel"><a id="note_740" name="note_740" href="#noteref_740">740.</a></dt><dd class="tei tei-notetext">Cfr. Bañez,
+<span class="tei tei-hi"><span style="font-style: italic">Comment. in S.
+Theol. S. Thom.</span></span>, 1 p., qu. 23, art.
+3, dub. 2, conclus. 2: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Deus cognoscit
+cognitione intuitivâ peccatum
+quatenus Dei voluntas est causa entitatis
+actus peccati et simul permittens,
+quod ad eundem actum
+concurrat liberum arbitrium deficiendo
+a regula.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_741" name="note_741" href="#noteref_741">741.</a></dt><dd class="tei tei-notetext">Sess. VI, can. 6. Cfr. Pohle-Preuss,
+<span class="tei tei-hi"><span style="font-style: italic">God: His Knowability, Essence,
+and Attributes</span></span>, pp. 253 sqq.,
+442 sqq.</dd><dt class="tei tei-notelabel"><a id="note_742" name="note_742" href="#noteref_742">742.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Voluntas Adami ante peccatum
+non erat tibia curva, sed omnino
+recta, facta autem est curva ex promotione
+physica.</span></span>”</span> <span class="tei tei-hi"><span style="font-style: italic">Praelect. Dogmat.</span></span>,
+Vol. II, 3rd ed., p. 137.</dd><dt class="tei tei-notelabel"><a id="note_743" name="note_743" href="#noteref_743">743.</a></dt><dd class="tei tei-notetext">Cfr. Pohle-Preuss, <span class="tei tei-hi"><span style="font-style: italic">God the Author
+of Nature and the Supernatural</span></span>,
+pp. 72 sqq.</dd><dt class="tei tei-notelabel"><a id="note_744" name="note_744" href="#noteref_744">744.</a></dt><dd class="tei tei-notetext">Cfr. on this subject Palmieri,
+<span class="tei tei-hi"><span style="font-style: italic">De Gratia Divina Actuali</span></span>, thes. 41;
+T. Papagni, O. P., <span class="tei tei-hi"><span style="font-style: italic">La Mente di S.
+Tommaso intorno alla Mozione Divina
+nelle Creature</span></span>, p. 44, Benevento
+1901.</dd><dt class="tei tei-notelabel"><a id="note_745" name="note_745" href="#noteref_745">745.</a></dt><dd class="tei tei-notetext">The principal representatives of
+Augustinianism are Berti, Bellelli,
+and Bertieri.</dd><dt class="tei tei-notelabel"><a id="note_746" name="note_746" href="#noteref_746">746.</a></dt><dd class="tei tei-notetext">Published at Rome in 1739 sqq.</dd><dt class="tei tei-notelabel"><a id="note_747" name="note_747" href="#noteref_747">747.</a></dt><dd class="tei tei-notetext">Cfr. his work <span class="tei tei-hi"><span style="font-style: italic">Le Bajanisme
+et le Jansénisme Resuscités dans les
+Livres de Bellelli et Berti, s. l.</span></span>,
+1745.</dd><dt class="tei tei-notelabel"><a id="note_748" name="note_748" href="#noteref_748">748.</a></dt><dd class="tei tei-notetext">Cfr. Schiffini, <span class="tei tei-hi"><span style="font-style: italic">De Gratia Divina</span></span>,
+pp. 419 sqq.</dd><dt class="tei tei-notelabel"><a id="note_749" name="note_749" href="#noteref_749">749.</a></dt><dd class="tei tei-notetext">Cfr. Berti,
+<span class="tei tei-hi"><span style="font-style: italic">De Theol. Disciplinis</span></span>,
+XIV, 9, n. 6: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Sententia
+est Thomistarum et Augustinensium
+omnium affirmantium, gratiam efficacem
+esse se ipsâ, non talem reddi
+aut cooperatione liberi arbitrii aut
+ex circumstantiis congruis, utque
+certissime et infallibiliter cum effectu
+coniunctam esse.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_750" name="note_750" href="#noteref_750">750.</a></dt><dd class="tei tei-notetext">Cfr. Berti, <span class="tei tei-hi"><span style="font-style: italic">op. cit.</span></span>, XIV, 11:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">In aequali gradu concupiscentiae
+et gratiae gratia concupiscentiae, non
+concupiscentia gratiae succumbet,
+quia homo etiam cum aequali virtute
+maiorem habet ad malum quam
+ad bonum inclinationem.... Agere
+et non agere in aequilibrio virium et
+determinare seipsum absque efficaci
+Dei praemotione est liberi arbitrii
+sani et robusti, non autem infirmi.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_751" name="note_751" href="#noteref_751">751.</a></dt><dd class="tei tei-notetext">Cfr. Berti, <span class="tei tei-hi"><span style="font-style: italic">De Theol.
+Disciplinis</span></span>, XIV, 8, n. 18: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Quamvis
+sit haec efficax gratia antecedens et
+Deus sine nobis faciat ut velimus,
+nihilo tamen minus per illam non
+proponitur nobis bonum sub ratione
+omnis boni, quemadmodum proponitur
+beatis per lumen gloriae, ideoque
+remanet indifferentia iudicii et vera
+libertas.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_752" name="note_752" href="#noteref_752">752.</a></dt><dd class="tei tei-notetext">Calvinism,
+Bajanism, Jansenism—Thomism,
+Augustinianism, Molinism,
+and Congruism.</dd><dt class="tei tei-notelabel"><a id="note_753" name="note_753" href="#noteref_753">753.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Gratia et Libero Arbitrio</span></span>, c.
+17.</dd><dt class="tei tei-notelabel"><a id="note_754" name="note_754" href="#noteref_754">754.</a></dt><dd class="tei tei-notetext">Cfr. Palmieri,
+<span class="tei tei-hi"><span style="font-style: italic">De Gratia Divina
+Actuali</span></span>, pp. 433 sqq.</dd><dt class="tei tei-notelabel"><a id="note_755" name="note_755" href="#noteref_755">755.</a></dt><dd class="tei tei-notetext">On the
+insufficiency of the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">indifferentia
+iudicii</span></span> to preserve free-will,
+<span class="tei tei-hi"><span style="font-style: italic">v. supra</span></span>, p. <a href="#Pg242" class="tei tei-ref">242</a>.</dd><dt class="tei tei-notelabel"><a id="note_756" name="note_756" href="#noteref_756">756.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Conc.
+Trid.</span></span>, Sess. VI, cap. 6.</dd><dt class="tei tei-notelabel"><a id="note_757" name="note_757" href="#noteref_757">757.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Proponitur praemium ut
+pecces, i.e. quod te delectat</span></span>,”</span> he
+says; <span class="tei tei-q">“... <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Terreris minis, facis
+propter quod times.... Si cupiditas
+non valuit, forte timor valebit ut
+pecces.... Itaque ad omne recte
+factum amor et timor ducit. Ut
+facias bene, amas Deum et times
+Deum; ut autem facias male, amas
+mundum et times mundum.</span></span>”</span> <span class="tei tei-hi"><span style="font-style: italic">In
+Ps.</span></span>, 79, c. 13.</dd><dt class="tei tei-notelabel"><a id="note_758" name="note_758" href="#noteref_758">758.</a></dt><dd class="tei tei-notetext">Cfr. Schiffini,
+<span class="tei tei-hi"><span style="font-style: italic">De Gratia Divina</span></span>,
+pp. 422 sqq.; Palmieri, <span class="tei tei-hi"><span style="font-style: italic">De Gratia
+Divina Actuali</span></span>, thes. 54.</dd><dt class="tei tei-notelabel"><a id="note_759" name="note_759" href="#noteref_759">759.</a></dt><dd class="tei tei-notetext">On the
+<span class="tei tei-hi"><span style="font-style: italic">Congregatio de Auxiliis</span></span>,
+so called because the principal
+question under discussion was the
+help (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">auxilia</span></span>) afforded by grace, see
+Astrain, S. J., in the <span class="tei tei-hi"><span style="font-style: italic">Catholic Encyclopedia</span></span>,
+Vol. IV, pp. 238 sq., and
+Schneemann, S. J., <span class="tei tei-hi"><span style="font-style: italic">Die Entstehung
+und weitere Entwicklung der
+thomistisch-molinistischen Controverse</span></span>,
+Freiburg 1879; also in a Latin
+translation, Freiburg 1881.</dd><dt class="tei tei-notelabel"><a id="note_760" name="note_760" href="#noteref_760">760.</a></dt><dd class="tei tei-notetext">Cfr. Molina, <span class="tei tei-hi"><span style="font-style: italic">Concordia Liberi
+Arbitrii cum Gratiae Donis</span></span>, qu. 14,
+art. 13, dip. 38: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Asserimus auxilia
+praevenientis atque adiuvantis
+gratiae ... pendere a libero consensu
+et cooperatione liberi arbitrii
+nostri cum illis atque adeo in libera
+potestate nostra esse, vel illa efficacia
+reddere consentiendo et cooperando
+cum illis ad actus, quibus ad
+iustificationem disponimur, vel inefficacia
+illa reddere continendo consensum
+et cooperationem nostram
+aut ettam eliciendo contrarium consensum.</span></span>”</span>
+<span class="tei tei-hi"><span style="font-style: italic">Ibid.</span></span>, disp. 12: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Quare
+fieri potest, ut duorum qui aequali
+auxilio interius a Deo vocantur, unus
+pro libertate sui arbitrii convertatur
+et alter infidelitate permaneat.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_761" name="note_761" href="#noteref_761">761.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Auxilium
+gratiae praevenientis</span></span>,”</span>
+says Molina, <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">est influxus Dei
+in liberum arbitrium, quo illud
+movet et excitat potensque reddit, ut
+eo pacto motum tamquam habens
+iam in se ipso principium efficiens
+actuum supernaturalium simul influendo
+ulterius eos producat.</span></span>”</span> Molina,
+<span class="tei tei-hi"><span style="font-style: italic">op. cit.</span></span>, qu. 14, art. 13, disp. 41.</dd><dt class="tei tei-notelabel"><a id="note_762" name="note_762" href="#noteref_762">762.</a></dt><dd class="tei tei-notetext">Cfr. Molina,
+<span class="tei tei-hi"><span style="font-style: italic">op. cit.</span></span>, qu. 23, art.
+4, disp. 1: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Quando audis consensum
+nostrum efficacia reddere auxilia
+gratiae, non ita id intelligas,
+quasi arbitrium nostrum vim aliquam
+seu efficacitatem tribuat auxiliis ipsis;
+arbitrium enim et influxus noster
+nullam vim conferunt gratiae auxiliis,
+sed potius auxilia vim et propensionem
+arbitrio tribuunt ad consensum
+eliciendum.</span></span>”</span> <span class="tei tei-hi"><span style="font-style: italic">Ibid.</span></span>, <span class="tei tei-hi"><span style="font-style: italic">Appendix
+ad obi.</span></span> 3 (ed. Paris., 1876, p.
+595): <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Solum significare volumus,
+auxilium illud liberum nobis relinquere
+consensum nostrum ad conversionem,
+nec tale esse, ut nullam
+necessitatem, etiam consequentiae, arbitrio
+ad talem consensum aut conversionem
+ponat.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_763" name="note_763" href="#noteref_763">763.</a></dt><dd class="tei tei-notetext">Cfr. Pohle-Preuss, <span class="tei tei-hi"><span style="font-style: italic">God: His
+Knowability, Essence, and Attributes</span></span>,
+pp. 383 sqq.</dd><dt class="tei tei-notelabel"><a id="note_764" name="note_764" href="#noteref_764">764.</a></dt><dd class="tei tei-notetext">Cfr. Molina,
+<span class="tei tei-hi"><span style="font-style: italic">op. cit.</span></span>, qu. 19, art.
+6, disp. 2: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Hac ratione Deus O.
+M. vult omnia bona, quae per arbitrium
+nostrum sunt futura, non
+solum voluntate conditionali, si nos
+quoque ea velimus, sed etiam voluntate
+absoluta, quatenus ipsi praevidenti
+ea futura placent eademque divina
+eius ac singularis bonitas per
+arbitrium nostrum intendit ac vult.
+Quod autem haec etiam absoluta
+voluntas semper impleatur, ex eo est
+manifestum, quia nititur certitudine
+praescientiae divinae, quod ita res
+futura sit per nostrum arbitrium.</span></span>”</span>—<span class="tei tei-hi"><span style="font-style: italic">Ibid.</span></span>,
+qu. 23, art. 4, disp. 3:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Quoniam quod Deus elegerit eum
+rerum ordinem, circumstantiarum et
+auxiliorum, sive maiorum sive minorum,
+in quo praevidebat eos pro sua
+libertate salvandos, qui electione eius
+ordinis eo ipso praedestinati sunt
+vitamque aeternam pro sua libertate
+consequuntur, potius quam alium ex
+infinitis, in quo res aliter pro eadem
+ipsorum libertate habuisset, non fuit
+ex nobis aut pro meritorum et cooperationis
+nostrae qualitate, sed ex
+sola misericordia Dei.</span></span>”</span> Cfr. G.
+Schneemann, <span class="tei tei-hi"><span style="font-style: italic">Historia Controversiarum
+de Divinae Gratiae Liberique
+Arbitrii Concordia Initia et Progressus</span></span>,
+Freiburg 1881, pp. 38 sqq.</dd><dt class="tei tei-notelabel"><a id="note_765" name="note_765" href="#noteref_765">765.</a></dt><dd class="tei tei-notetext">Cfr.
+his treatise <span class="tei tei-hi"><span style="font-style: italic">De Gratia et
+Libero Arbitrio</span></span>, I, 12 (ed. Fèvre,
+tom. V, p. 527, Paris 1873):
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Prima opinio eorum est, qui gratiam
+efficacem constituunt in assensu
+et cooperatione humana, ita ut ab
+eventu dicatur gratia efficax, quia videlicet
+sortitur effectum et ideo sortitur
+effectum, quia voluntas humana
+cooperatur. Itaque existimant hi autores,
+in potestate hominis esse ut
+gratiam faciat esse efficacem, quae
+alioquin ex se non esset nisi sufficiens.</span></span>”</span>
+Bellarmine treats this opinion
+as the extreme counterpart of
+Thomism (which he also combats)
+and disposes of it thus: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Haec
+opinio aliena est omnino a sententia
+b. Augustini et, quantum ego existimo,
+a sententia etiam Scripturarum
+divinarum.</span></span>”</span> (<span class="tei tei-hi"><span style="font-style: italic">l.c.</span></span>) Among the
+Scriptural texts which he quotes in
+support of this view are John VI, 45,
+1 Cor. IV, 7, Rom. IX, 11.</dd><dt class="tei tei-notelabel"><a id="note_766" name="note_766" href="#noteref_766">766.</a></dt><dd class="tei tei-notetext">The learned Cardinal describes
+the difference between
+Congruism and extreme Molinism
+(which latter, it may be remarked,
+was not defended by Molina
+himself) as follows: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Neque
+enim intelligi potest, quo pacto gratia
+efficax consistat in illa interna suasione,
+quae per liberum arbitrium
+respui potest, et tamen infallibilem
+effectum habeat, nisi addamus, Deum
+iis quos efficaciter et infallibiliter
+trahere decrevit, eam suasionem adhibere
+quam videt congruere ingenio
+eorum et quam certo novit ab eis non
+contemnendam.</span></span>”</span> (<span class="tei tei-hi"><span style="font-style: italic">Op. cit.</span></span>, p. 531.)
+The objection that this explanation
+eventually resolves itself into the
+Molinistic theory which he had censured,
+Bellarmine meets as follows:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Respondeo sententiam nostram,
+quam S. Augustini esse demonstravimus,
+aliqua in re cum prima illa
+opinione convenire, sed in multis ab
+illa discrepare. Convenit enim in eo
+quod utraque sententia gratiam sufficentem
+et efficacem ponit in auxilio
+excitante potissimum, non in adiuvante.
+Sed discrepant inter se, quod
+prima opinio vult efficaciam gratiae
+pendere a voluntate humana, nostra
+vero pendere vult a voluntate Dei.</span></span>”</span>
+(<span class="tei tei-hi"><span style="font-style: italic">l.c.</span></span>, cap. 13.)</dd><dt class="tei tei-notelabel"><a id="note_767" name="note_767" href="#noteref_767">767.</a></dt><dd class="tei tei-notetext">Further details in Schneemann,
+<span class="tei tei-hi"><span style="font-style: italic">Hist. Controv.</span></span>, pp. 302 sqq.</dd><dt class="tei tei-notelabel"><a id="note_768" name="note_768" href="#noteref_768">768.</a></dt><dd class="tei tei-notetext">Cfr. <span class="tei tei-hi"><span style="font-style: italic">Ad Simplician.</span></span>,
+I, qu. 2, n.
+13: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Si vellet [Deus] etiam ipsorum
+misereri, posset ita vocare,
+quomodo illis aptum esset, ut et moverentur
+et intelligerent et sequerentur.
+Verum est ergo: Multi vocati,
+pauci electi. Illi enim electi, qui
+congruenter vocati; illi autem qui
+non congruebant neque contemperabantur
+vocationi, non electi, quia
+non secuti, quamvis vocati. Item
+verum est: Neque volentis neque
+currentis, sed miserentis est Dei, quia
+etiamsi multos vocet, eorum tamen
+miseretur, quos ita vocat, quomodo
+iis vocari aptum est ut sequantur.
+Falsum est autem, si quis dicit:
+Igitur non miserentis Dei, sed volentis
+atque currentis est hominis, quia
+nullius Deus frustra miseretur.
+Cuius autem miseretur, sic eum vocat
+quomodo scit ei congruere, ut
+vocantem non respuat.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_769" name="note_769" href="#noteref_769">769.</a></dt><dd class="tei tei-notetext">Cfr. Suarez,
+<span class="tei tei-hi"><span style="font-style: italic">De Aux.</span></span>, V, 25:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Vocatio efficax illa est, quae ...
+includit congruitatem quandam respectu
+personae, cui datur, ut sit illi
+proportionata et accommodata, sicut
+oportet, ut in tali persona, in tali
+tempore et occasione infallibiliter effectum
+habeat, et per hoc habet illa
+vocatio quod congrua et efficax sit.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_770" name="note_770" href="#noteref_770">770.</a></dt><dd class="tei tei-notetext">1 Kings XVII, 38 sqq.—Cfr.
+Lessius, <span class="tei tei-hi"><span style="font-style: italic">De Praedest. et
+Reprob.</span></span>, sect. 5, n. 106: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Ex quibus
+patet, gratiam efficacem, si
+physice spectetur, non semper esse
+maius beneficium, quum saepenumero
+ea, quae effectu caret, secundum
+suam entitatem longe sit praestantior.
+Si tamen spectetur moraliter,
+nimirum ut subest praescientiae
+infallibili effectus, sic semper
+maius est beneficium, etiam ut praecisa
+ab actuali effectu et gratia cooperante
+seu ut prior actuali suo
+influxu in opus, quum Deus, qui non
+caeco modo operatur, ex mero suo
+beneplacito et inscrutabili iudicio
+seligat pro quibusdam gratias illas
+quas effectum habituras videt, non
+solum ut gratiae quaedam sunt, sed
+etiam formaliter, ut effectum habiturae
+sunt.... Ex quibus constat,
+quo sensu distinctio gratiae congruae
+et non congruae admittenda sit,
+quam numquam reieci, sed totis animis
+et sensu et praxi semper sum
+amplexus.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_771" name="note_771" href="#noteref_771">771.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Grat. et Lib. Arbitr.</span></span>,
+ed. Fèvre, t. V, p. 533.</dd><dt class="tei tei-notelabel"><a id="note_772" name="note_772" href="#noteref_772">772.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">V. supra</span></span>,
+p. <a href="#Pg016" class="tei tei-ref">16</a>.</dd><dt class="tei tei-notelabel"><a id="note_773" name="note_773" href="#noteref_773">773.</a></dt><dd class="tei tei-notetext">For the proofs of this assertion
+see Palmieri, <span class="tei tei-hi"><span style="font-style: italic">De Gratia Divina
+Actuali</span></span>, thes. 50.</dd><dt class="tei tei-notelabel"><a id="note_774" name="note_774" href="#noteref_774">774.</a></dt><dd class="tei tei-notetext">Cfr. St. Augustine,
+<span class="tei tei-hi"><span style="font-style: italic">De Civitate
+Dei</span></span>, V, 9, 4: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Quod [voluntates]
+facturae sunt, ipsae omnino facturae,
+quia facturas ille praescivit, cuius
+praescientia falli non potest.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_775" name="note_775" href="#noteref_775">775.</a></dt><dd class="tei tei-notetext">On
+Congruism cfr. Chr. Pesch,
+<span class="tei tei-hi"><span style="font-style: italic">Prael. Dogmat.</span></span>, Vol. V, 3rd ed., pp.
+167 sqq.; Heinrich-Gutberlet, <span class="tei tei-hi"><span style="font-style: italic">Dogmat.
+Theologie</span></span>, Vol. VIII, § 447.
+On the various interpretations of
+the <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">praedefinitio actuum salutarium</span></span>,
+within as well as without the Jesuit
+Order, see Tepe, <span class="tei tei-hi"><span style="font-style: italic">Instit. Theol.</span></span>, Vol.
+III, pp. 93 sqq., Paris 1896, and especially
+Schiffini, <span class="tei tei-hi"><span style="font-style: italic">De Gratia Divina</span></span>,
+pp. 458 sqq.</dd><dt class="tei tei-notelabel"><a id="note_776" name="note_776" href="#noteref_776">776.</a></dt><dd class="tei tei-notetext">Chief among them Ysambert,
+Tournely, St. Alphonsus de' Liguori,
+Albert Knoll, and more recently
+Cardinal Katschthaler.</dd><dt class="tei tei-notelabel"><a id="note_777" name="note_777" href="#noteref_777">777.</a></dt><dd class="tei tei-notetext">For
+a more detailed account
+see Tournely, <span class="tei tei-hi"><span style="font-style: italic">De Gratia Christi</span></span>, qu.
+7, art. 4, concl. 5; Katschthaler, <span class="tei tei-hi"><span style="font-style: italic">De
+Gratia</span></span>, pp. 173 sqq., Ratisbon 1880.</dd><dt class="tei tei-notelabel"><a id="note_778" name="note_778" href="#noteref_778">778.</a></dt><dd class="tei tei-notetext">Cfr.
+Suarez, <span class="tei tei-hi"><span style="font-style: italic">De Gratia</span></span>, V, 20,
+2.</dd><dt class="tei tei-notelabel"><a id="note_779" name="note_779" href="#noteref_779">779.</a></dt><dd class="tei tei-notetext">Rom. XI, 33. On Syncretism
+cfr. Alb. a Bulsano, <span class="tei tei-hi"><span style="font-style: italic">Inst. Theol.
+Dogmat. Specialis</span></span>, ed. by Gottfried
+a Graun, O. M. Cap., tom. II, pp.
+193 sqq., Innsbruck 1894.</dd><dt class="tei tei-notelabel"><a id="note_780" name="note_780" href="#noteref_780">780.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Conc. Trid.</span></span>,
+Sess. VI, cap. 5:
+<span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">De Necessitate Praeparationis</span></span>,”</span>
+and cap. 6: <span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">De Modo Praeparationis</span></span>.”</span></dd><dt class="tei tei-notelabel"><a id="note_781" name="note_781" href="#noteref_781">781.</a></dt><dd class="tei tei-notetext">Sess. VI, cap. 8:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Fides est
+humanae salutis initium, fundamentum
+et radix omnis iustificationis.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_782" name="note_782" href="#noteref_782">782.</a></dt><dd class="tei tei-notetext">Sess. VI, cap. 6:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Disponuntur
+autem ad ipsam iustitiam, dum
+excitati divinâ gratiâ et adiuti fidem
+ex auditu concipientes libere moventur
+in Deum, credentes vera esse
+quae divinitus revelata et promissa
+sunt.</span></span>”</span> (Denzinger-Bannwart, n. 798).</dd><dt class="tei tei-notelabel"><a id="note_783" name="note_783" href="#noteref_783">783.</a></dt><dd class="tei tei-notetext">Sess.
+VI, can. 12: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Si quis
+dixerit, fidem iustificantem nihil
+aliud esse quam fiduciam divinae
+misericordiae peccata remittentis
+propter Christum, vel eam fiduciam
+solam esse, quâ iustificamur, anathema
+sit.</span></span>”</span> (Denzinger-Bannwart, n.
+822.) Cfr. <span class="tei tei-hi"><span style="font-style: italic">Conc. Vatic.</span></span>, Sess. III,
+cap. 3, <span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">De Fide</span></span>”</span> (Denzinger-Bannwart,
+n. 1789).</dd><dt class="tei tei-notelabel"><a id="note_784" name="note_784" href="#noteref_784">784.</a></dt><dd class="tei tei-notetext">κηρύξατε τὸ εὐαγγέλιον.</dd><dt class="tei tei-notelabel"><a id="note_785" name="note_785" href="#noteref_785">785.</a></dt><dd class="tei tei-notetext">ἵνα
+πιστεύσητε ὅτι.</dd><dt class="tei tei-notelabel"><a id="note_786" name="note_786" href="#noteref_786">786.</a></dt><dd class="tei tei-notetext">John XX, 31.</dd><dt class="tei tei-notelabel"><a id="note_787" name="note_787" href="#noteref_787">787.</a></dt><dd class="tei tei-notetext">Acts VIII, 37.</dd><dt class="tei tei-notelabel"><a id="note_788" name="note_788" href="#noteref_788">788.</a></dt><dd class="tei tei-notetext">Rom.
+X, 9 sq.: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Quia si confitearis
+in ore tuo Dominum Iesum
+et in corde tuo credideris quod Deus
+illum suscitaverit a mortuis, salvus
+eris. Corde enim creditur ad iustitiam,
+ore autem confessio fit ad salutem.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_789" name="note_789" href="#noteref_789">789.</a></dt><dd class="tei tei-notetext">Heb. XI,
+6: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Sine fide autem
+impossibile est placere Deo; credere
+enim oportet accedentem ad Deum
+[i.e. iustificandum] quia est [=existentia
+Dei] et inquirentibus se
+remunerator sit.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_790" name="note_790" href="#noteref_790">790.</a></dt><dd class="tei tei-notetext">Cfr. Pohle-Preuss, <span class="tei tei-hi"><span style="font-style: italic">God: His
+Knowability, Essence, and Attributes</span></span>,
+pp. 39 sq.</dd><dt class="tei tei-notelabel"><a id="note_791" name="note_791" href="#noteref_791">791.</a></dt><dd class="tei tei-notetext">Murray,
+<span class="tei tei-hi"><span style="font-style: italic">De Gratia</span></span>, disp. 10, n.
+18. Cfr. Becanus, <span class="tei tei-hi"><span style="font-style: italic">De Gratia Habituali</span></span>,
+c. I, qu. 7, art. 6 sq.; Bellarmine,
+<span class="tei tei-hi"><span style="font-style: italic">De Iustificatione</span></span>, I, 5 sqq.</dd><dt class="tei tei-notelabel"><a id="note_792" name="note_792" href="#noteref_792">792.</a></dt><dd class="tei tei-notetext">Cfr.
+Bardenhewer-Shahan, <span class="tei tei-hi"><span style="font-style: italic">Patrology</span></span>,
+p. 616, Freiburg and St.
+Louis 1908.</dd><dt class="tei tei-notelabel"><a id="note_793" name="note_793" href="#noteref_793">793.</a></dt><dd class="tei tei-notetext"><span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Prologus:
+</span><span class="tei tei-q"><span style="font-style: italic">Gaudeo quod pro
+fide vera sine ullo perfidiae vitio
+custodienda sollicitudinem geris, sine
+qua nulla potest prodesse, imo nec
+esse conversio. Apostolica quippe
+dicit auctoritas, quia sine fide impossibile
+est placere Deo. Fides
+namque est bonorum omnium fundamentum.
+Fides est humanae salutis
+initium. Sine hac fide nemo
+ad filiorum Dei numerum potest pervenire,
+quia sine ipsa nec in hoc
+saeculo quisquam iustificationis gratiam
+consequitur nec in futuro
+possidebit vitam aeternam.</span></span></span></dd><dt class="tei tei-notelabel"><a id="note_794" name="note_794" href="#noteref_794">794.</a></dt><dd class="tei tei-notetext">On the traditional concepts of
+<span class="tei tei-q">“faith”</span> and <span class="tei tei-q">“justification”</span> as
+held in the Church before Luther's
+time, see Denifle, O. P., <span class="tei tei-hi"><span style="font-style: italic">Die abendländischen
+Schriftausleger bis Luther
+über die Iustitia Dei und Iustificatio</span></span>,
+Mainz 1905.</dd><dt class="tei tei-notelabel"><a id="note_795" name="note_795" href="#noteref_795">795.</a></dt><dd class="tei tei-notetext">Cfr.
+Mark XVI, 15 sq.; Gal. I, 6 sqq.; Tit. III, 10 sq.</dd><dt class="tei tei-notelabel"><a id="note_796" name="note_796" href="#noteref_796">796.</a></dt><dd class="tei tei-notetext">Cfr.
+St. Thomas, <span class="tei tei-hi"><span style="font-style: italic">Summa Theol.</span></span>,
+2a 2ae, qu. 2, art. 7: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Post tempus
+autem gratiae revelatae tam
+maiores quant minores tenentur
+[necessitate praecepti] habere fidem
+explicitam de mysteriis Christi, praecipue
+quantum ad ea, quae communiter
+in Ecclesia solemnizantur et
+publice proponuntur, sicut sunt articuli
+Incarnationis.... Alias autem
+subtiles considerationes circa Incarnationis
+articulos tenentur aliqui
+magis vel minus explicite credere,
+secundum quod convenit statui et
+officio uniuscuiusque.</span></span>”</span> This point
+is well developed by Ballerini, <span class="tei tei-hi"><span style="font-style: italic">Opus
+Theologicum Morale</span></span>, ed. D. Palmieri,
+Vol. II, 3rd ed., pp. 9 sqq.,
+Prati 1898.</dd><dt class="tei tei-notelabel"><a id="note_797" name="note_797" href="#noteref_797">797.</a></dt><dd class="tei tei-notetext">Heb. XI, 6.</dd><dt class="tei tei-notelabel"><a id="note_798" name="note_798" href="#noteref_798">798.</a></dt><dd class="tei tei-notetext">Chiefly Andrew Vega, Ripalda,
+and some modern writers.</dd><dt class="tei tei-notelabel"><a id="note_799" name="note_799" href="#noteref_799">799.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Conc.
+Trid.</span></span>, Sess. VI, cap. 6;
+<span class="tei tei-hi"><span style="font-style: italic">Conc. Vatican.</span></span>, Sess. III, cap. 3, <span class="tei tei-hi"><span style="font-style: italic">V.
+supra</span></span>, pp. <a href="#Pg182" class="tei tei-ref">182</a> sqq.</dd><dt class="tei tei-notelabel"><a id="note_800" name="note_800" href="#noteref_800">800.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Nonnisi
+fides unius Dei necessaria
+videtur necessitate medii,
+non autem explicita remuneratoris.</span></span>”</span>
+<span class="tei tei-hi"><span style="font-style: italic">Prop. Damn. ab Innocenti XI.</span></span>, prop.
+22, in Denzinger-Bannwart, n. 1172.</dd><dt class="tei tei-notelabel"><a id="note_801" name="note_801" href="#noteref_801">801.</a></dt><dd class="tei tei-notetext">Heb. XI,
+6.</dd><dt class="tei tei-notelabel"><a id="note_802" name="note_802" href="#noteref_802">802.</a></dt><dd class="tei tei-notetext">Cfr. Wirceburg,
+<span class="tei tei-hi"><span style="font-style: italic">De Gratia</span></span>, n.
+120: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Quia tamen qui credit et
+sperat remuneratorem supernaturalem,
+satis hoc ipso etiam credit animae
+perpetuitatem et necessitatem
+auxilii melioris ad salutem, fides
+horum explicita et per distinctos
+conceptus non semper in re et actualiter
+necessaria existimatur.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_803" name="note_803" href="#noteref_803">803.</a></dt><dd class="tei tei-notetext">Gregory of Valentia, Becanus,
+Thomas Sanchez, and many Thomists.</dd><dt class="tei tei-notelabel"><a id="note_804" name="note_804" href="#noteref_804">804.</a></dt><dd class="tei tei-notetext">Suarez,
+De Lugo, and a large number of other theologians.</dd><dt class="tei tei-notelabel"><a id="note_805" name="note_805" href="#noteref_805">805.</a></dt><dd class="tei tei-notetext">Cfr. Rom. III, 22.</dd><dt class="tei tei-notelabel"><a id="note_806" name="note_806" href="#noteref_806">806.</a></dt><dd class="tei tei-notetext">Cfr.
+John III, 18.</dd><dt class="tei tei-notelabel"><a id="note_807" name="note_807" href="#noteref_807">807.</a></dt><dd class="tei tei-notetext">Cfr. Acts IV,
+12.</dd><dt class="tei tei-notelabel"><a id="note_808" name="note_808" href="#noteref_808">808.</a></dt><dd class="tei tei-notetext">Cfr. St. Thomas, <span class="tei tei-hi"><span style="font-style: italic">Summa Theol.</span></span>,
+2a 2ae, qu. 2, art. 7, ad 3: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Si
+qui salvati fuerunt, quibus revelatio
+non fuit facta, non fuerunt
+salvati absque fide mediatoris, quia,
+etsi non habuerunt fidem explicitam,
+habuerunt tamen fidem implicitam
+in divina providentia, credentes
+Deum esse liberatorem hominum secundum
+modos sibi placitos.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_809" name="note_809" href="#noteref_809">809.</a></dt><dd class="tei tei-notetext">The practical bearing of this
+question on the heathens is treated
+<span class="tei tei-hi"><span style="font-style: italic">supra</span></span>, pp. <a href="#Pg179" class="tei tei-ref">179</a>
+sqq.</dd><dt class="tei tei-notelabel"><a id="note_810" name="note_810" href="#noteref_810">810.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Missionarium
+teneri adulto
+etiam moribundo, qui incapax omnino
+non sit, explicare fidei mysteria,
+quae sunt necessaria necessitate
+medii, ut sunt praecipue mysteria
+Trinitatis et Incarnationis.</span></span>”</span> Cfr.
+<span class="tei tei-hi"><span style="font-style: italic">Prop. Damn. ab Innocentio XI. a.</span></span>
+1679, prop. 64 (Denzinger-Bannwart,
+n. 1214). For a full explanation
+of the topics treated in the present
+Section consult Suarez, <span class="tei tei-hi"><span style="font-style: italic">De Fide</span></span>,
+disp. 12, sect. 4; De Lugo, <span class="tei tei-hi"><span style="font-style: italic">De Fide</span></span>,
+disp. 12, sect. 4 sq.; W. Liese, <span class="tei tei-hi"><span style="font-style: italic">Der
+heilsnotwendige Glaube</span></span>, Freiburg
+1902.</dd><dt class="tei tei-notelabel"><a id="note_811" name="note_811" href="#noteref_811">811.</a></dt><dd class="tei tei-notetext">Cfr.
+<span class="tei tei-hi"><span style="font-style: italic">Solid. Declar.</span></span>, art. 3:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Neque contritio neque dilectio
+neque ulla virtus, sed sola fides
+[=fiducia] est medium et instrumentum,
+quo gratiam Dei, merita
+Christi et remissionem peccatorum
+apprehendere possumus.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_812" name="note_812" href="#noteref_812">812.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Instit.</span></span>,
+III, 11, § 19: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Dicimus
+hominem solâ fide iustificari.</span></span>”</span> For
+a classic exposition of the Lutheran
+and Calvinistic views of faith, see
+Möhler, <span class="tei tei-hi"><span style="font-style: italic">Symbolik</span></span>, § 16; English tr.
+by James Burton Robertson, 5th ed.,
+London 1906, pp. 124 sqq.</dd><dt class="tei tei-notelabel"><a id="note_813" name="note_813" href="#noteref_813">813.</a></dt><dd class="tei tei-notetext">Sess. VI,
+can. 9: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Si quis
+dixerit, solâ fide impium iustificari,
+ita ut intelligat nihil aliud requiri
+quod ad iustificationis gratiam consequendam
+cooperetur et nullâ ex
+parte necesse esse, eum suae voluntatis
+motu praeparari atque disponi,
+anathema sit.</span></span>”</span> (Denzinger-Bannwart,
+n. 819.)</dd><dt class="tei tei-notelabel"><a id="note_814" name="note_814" href="#noteref_814">814.</a></dt><dd class="tei tei-notetext">Sess. VI, cap. 6. The passage
+is quoted <span class="tei tei-hi"><span style="font-style: italic">infra</span></span>, p. <a href="#Pg296" class="tei tei-ref">296</a>.</dd><dt class="tei tei-notelabel"><a id="note_815" name="note_815" href="#noteref_815">815.</a></dt><dd class="tei tei-notetext">He
+contemptuously called it <span class="tei tei-q">“<span lang="de" class="tei tei-foreign" xml:lang="de"><span style="font-style: italic">ein
+ströherne Epistel</span></span>,”</span> a letter of straw.</dd><dt class="tei tei-notelabel"><a id="note_816" name="note_816" href="#noteref_816">816.</a></dt><dd class="tei tei-notetext">Matth. VII, 21:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Non omnis,
+qui dicit mihi, Domine, Domine, intrabit
+in regnum caelorum: sed qui
+facit voluntatem Patris mei, qui in
+caelis est, ipse intrabit in regnum
+caelorum.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_817" name="note_817" href="#noteref_817">817.</a></dt><dd class="tei tei-notetext">Jas. II, 24:
+<span class="tei tei-q">“<span class="tei tei-foreign"><span style="font-style: italic">Videtis quoniam
+ex operibus iustificatur homo, et non
+ex fide tantum (ἐξ ἔργων δικαιοῦνται
+ἄνθρωπος, καὶ οὐκ ἐκ πίστεως
+μόνον).</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_818" name="note_818" href="#noteref_818">818.</a></dt><dd class="tei tei-notetext">1 Cor. XIII, 2:
+<span class="tei tei-q">“<span class="tei tei-foreign"><span style="font-style: italic">Et si habuero
+omnem fidem (πάσαν τὴν πίστιν),
+ita ut montes transferam, caritatem
+(ἀγάπην) autem non habuero, nihil
+sum.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_819" name="note_819" href="#noteref_819">819.</a></dt><dd class="tei tei-notetext">Ecclus. I, 28:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Qui sine timore
+est, non poterit iustificari.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_820" name="note_820" href="#noteref_820">820.</a></dt><dd class="tei tei-notetext">Rom.
+VIII, 24: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Spe enim
+salvi facti sumus.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_821" name="note_821" href="#noteref_821">821.</a></dt><dd class="tei tei-notetext">Luke VII, 47: <span class="tei tei-q">“<span class="tei tei-foreign"><span style="font-style: italic">Remittuntur
+ei peccata multa, quoniam (ὅτι)
+dilexit multum.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_822" name="note_822" href="#noteref_822">822.</a></dt><dd class="tei tei-notetext">Luke XIII, 3:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Nisi poenitentiam
+habueritis, omnes similiter
+peribitis.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_823" name="note_823" href="#noteref_823">823.</a></dt><dd class="tei tei-notetext">Jac. II, 17:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Fides, si non
+habet opera, mortua est in semetipso.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_824" name="note_824" href="#noteref_824">824.</a></dt><dd class="tei tei-notetext">Gal. V, 6:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">In Christo Iesu
+neque circumcisio aliquid valet
+neque praeputium, sed fides quae per
+caritatem operatur</span></span> (πίστις δι᾽ ἀγάπης
+ἐνεργουμένη).”</span></dd><dt class="tei tei-notelabel"><a id="note_825" name="note_825" href="#noteref_825">825.</a></dt><dd class="tei tei-notetext">Jac.
+II, 26: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Sicut enim corpus
+sine spiritu mortuum est, ita et
+fides sine operibus mortua est.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_826" name="note_826" href="#noteref_826">826.</a></dt><dd class="tei tei-notetext">Rom.
+III, 28: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Arbitramur
+enim hominem iustificari per fidem
+sine operibus legis.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_827" name="note_827" href="#noteref_827">827.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De
+Fide et Lib. Arbitrio</span></span>, c. 7, n. 18.</dd><dt class="tei tei-notelabel"><a id="note_828" name="note_828" href="#noteref_828">828.</a></dt><dd class="tei tei-notetext">On the misinterpretation of
+other Scripture texts by the Reformers
+see Bellarmine, <span class="tei tei-hi"><span style="font-style: italic">De Iustificatione</span></span>,
+I, 19-24.</dd><dt class="tei tei-notelabel"><a id="note_829" name="note_829" href="#noteref_829">829.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.
+ad Philipp.</span></span>, 3.</dd><dt class="tei tei-notelabel"><a id="note_830" name="note_830" href="#noteref_830">830.</a></dt><dd class="tei tei-notetext">Serm.,
+XVI, c. 6: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">A fide
+incipit homo, sed et daemones credunt
+et contremiscunt; adde ergo
+fidei spem speique ipsi adde caritatem.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_831" name="note_831" href="#noteref_831">831.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Trinit.</span></span>,
+XXV, 18: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Sine
+caritate quippe fides potest quidem
+esse, sed non et prodesse.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_832" name="note_832" href="#noteref_832">832.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Hom.
+in Evang.</span></span>, 29: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Fortasse unusquisque apud
+semetipsum dicat: Ego iam credidi, salvus ero.
+Verum dicit, si fidem operibus tenet.
+Vera etenim fides est, quae in hoc
+quod verbis dicit moribus non contradicit.</span></span>”</span>
+As to the sense in which
+some of the Fathers speak of faith
+as the only thing that can save men,
+cfr. Bellarmine <span class="tei tei-hi"><span style="font-style: italic">De Iustificat.</span></span>, I, 26.</dd><dt class="tei tei-notelabel"><a id="note_833" name="note_833" href="#noteref_833">833.</a></dt><dd class="tei tei-notetext">Cfr.
+St. Thomas Aquinas, <span class="tei tei-hi"><span style="font-style: italic">Summa
+Theol.</span></span>, 1a 2ae, qu. 113, art. 5:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Iustificatio impii est quidam motus,
+quo humana mens movetur a Deo a
+statu peccati in statum iustitiae....
+Unde oportet quod mens humana,
+dum iustificatur, per motum
+liberi arbitrii recedat a peccato et accedat
+ad iustitiam. Recessus autem
+et accessus in motu liberi arbitru
+accipitur secundum detestationem et
+desiderium.... Oportet igitur quod
+in iustificatione impii sit motus liberi
+arbitrii duplex: unus quo per desiderium
+tendat in Dei iustitiam, et
+alius quo detestetur peccatum.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_834" name="note_834" href="#noteref_834">834.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Libertate
+Voluntatis Humanae</span></span>,
+Leipzig 1555.</dd><dt class="tei tei-notelabel"><a id="note_835" name="note_835" href="#noteref_835">835.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">Klotz-,
+Stock- und Stein-theorie.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_836" name="note_836" href="#noteref_836">836.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">Das
+Torgische Buch</span></span>,”</span> A. D.
+1576.</dd><dt class="tei tei-notelabel"><a id="note_837" name="note_837" href="#noteref_837">837.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Articulus
+stantis et cadentis
+ecclesiae.</span></span>”</span> Cfr. Newman, <span class="tei tei-hi"><span style="font-style: italic">Lectures
+on Justification</span></span>, p. 113.</dd><dt class="tei tei-notelabel"><a id="note_838" name="note_838" href="#noteref_838">838.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Geschichte
+der protestantischen
+Theologie</span></span>, p. 583, München 1867.</dd><dt class="tei tei-notelabel"><a id="note_839" name="note_839" href="#noteref_839">839.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Die
+Gnadenlehre und die stille
+Reformation</span></span>, Christiania 1894. Not
+long after writing this book Dr.
+Krogh-Tonning became a Catholic.</dd><dt class="tei tei-notelabel"><a id="note_840" name="note_840" href="#noteref_840">840.</a></dt><dd class="tei tei-notetext">How
+Luther came to adopt the
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">sola fides</span></span> theory is exhaustively
+explained by H. Grisar, S. J.,
+<span class="tei tei-hi"><span style="font-style: italic">Luther</span></span>, Vol. I, Freiburg 1911; English
+tr., Vols. I and II, London 1913.
+Cfr. also F. Hettinger, <span class="tei tei-hi"><span style="font-style: italic">Die Krisis
+des Christentums</span></span>, pp. 72 sqq., Freiburg
+1881.</dd><dt class="tei tei-notelabel"><a id="note_841" name="note_841" href="#noteref_841">841.</a></dt><dd class="tei tei-notetext">Cfr. Pohle, art. on <span class="tei tei-q">“Tradition”</span>
+in Herder's <span class="tei tei-hi"><span style="font-style: italic">Kirchenlexikon</span></span>,
+2nd ed., Vol. XI, 1933 sqq., Freiburg
+1899.</dd><dt class="tei tei-notelabel"><a id="note_842" name="note_842" href="#noteref_842">842.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Pecca
+fortiter, crede fortius.</span></span>”</span>
+Cfr. Möhler, <span class="tei tei-hi"><span style="font-style: italic">Symbolism</span></span> (English
+tr., p. 130).</dd><dt class="tei tei-notelabel"><a id="note_843" name="note_843" href="#noteref_843">843.</a></dt><dd class="tei tei-notetext">Cfr.
+Heinrich-Gutberlet, <span class="tei tei-hi"><span style="font-style: italic">Dogmatische
+Theologie</span></span>, Vol. VIII,
+§455, Mainz 1899. The <span class="tei tei-q">“orthodox”</span>
+Lutheran teaching is strongly
+stated by the famous convert Dr.
+Edw. Preuss in his work, still regarded
+as a classic by <span class="tei tei-q">“orthodox”</span>
+Lutherans, <span class="tei tei-hi"><span style="font-style: italic">Die Rechtfertigung des
+Sünders vor Gott</span></span>, Berlin 1868.</dd><dt class="tei tei-notelabel"><a id="note_844" name="note_844" href="#noteref_844">844.</a></dt><dd class="tei tei-notetext">Sess. VI, cap.
+8.</dd><dt class="tei tei-notelabel"><a id="note_845" name="note_845" href="#noteref_845">845.</a></dt><dd class="tei tei-notetext">Sess. VI, cap. 6.</dd><dt class="tei tei-notelabel"><a id="note_846" name="note_846" href="#noteref_846">846.</a></dt><dd class="tei tei-notetext">Sess. VI,
+cap. 8: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Fides est
+humanae salutis initium, fundamentum
+et radix omnis iustificationis.</span></span>”</span>
+(Denzinger-Bannwart, n. 801.)</dd><dt class="tei tei-notelabel"><a id="note_847" name="note_847" href="#noteref_847">847.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">V. supra</span></span>,
+pp. <a href="#Pg100" class="tei tei-ref">100</a> sq.</dd><dt class="tei tei-notelabel"><a id="note_848" name="note_848" href="#noteref_848">848.</a></dt><dd class="tei tei-notetext">Sess. VI,
+cap. 6: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Disponuntur
+autem ad ipsam iustitiam, dum
+excitati divinâ gratiâ et adiuti, fidem
+ex auditu concipientes, libere moventur
+in Deum, credentes vera esse,
+quae divinitus revelata et promissa
+sunt, atque illud in primis, a Deo
+iustificari impium per gratiam eius,
+per redemptionem, quae est in
+Christo Iesu, et dum peccatores se
+esse intelligentes, a divinae iustitiae
+timore, quo utiliter concutiuntur, ad
+considerandam Dei misericordiam se
+convertendo, in spem eriguntur fidentes,
+Deum sibi propter Christum
+propitium fore, illumque tamquam
+omnis iustitiae fontem diligere incipiunt:
+ac propterea moventur adversus
+peccata per odium aliquod et
+detestationem, hoc est, per eam poenitentiam,
+quam ante baptismum agi
+oportet: denique dum proponunt suscipere
+baptismum, inchoare novam
+vitam et servare divina mandata.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_849" name="note_849" href="#noteref_849">849.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Diligere
+incipiunt.</span></span>”</span> (<span class="tei tei-hi"><span style="font-style: italic">ibid.</span></span>)</dd><dt class="tei tei-notelabel"><a id="note_850" name="note_850" href="#noteref_850">850.</a></dt><dd class="tei tei-notetext"><span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Contritio cum proposito
+novae vitae.</span></span></dd><dt class="tei tei-notelabel"><a id="note_851" name="note_851" href="#noteref_851">851.</a></dt><dd class="tei tei-notetext"><span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Contritio
+caritate perfecta.</span></span></dd><dt class="tei tei-notelabel"><a id="note_852" name="note_852" href="#noteref_852">852.</a></dt><dd class="tei tei-notetext"><span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Votum
+sacramenti, sacramentum
+in voto.</span></span></dd><dt class="tei tei-notelabel"><a id="note_853" name="note_853" href="#noteref_853">853.</a></dt><dd class="tei tei-notetext">Cfr.
+<span class="tei tei-hi"><span style="font-style: italic">Conc. Trid.</span></span>, Sess. VI, cap.
+4 and 14.</dd><dt class="tei tei-notelabel"><a id="note_854" name="note_854" href="#noteref_854">854.</a></dt><dd class="tei tei-notetext">Cfr.
+Ez. XVIII, 30; Joel II, 12;
+Luke XIII, 3; Acts II, 38. Cfr.
+<span class="tei tei-hi"><span style="font-style: italic">Conc. Trid.</span></span>, Sess. XIV, cap. 4:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Contritio, quae primum locum inter
+dictos poenitentis actus habet, animi
+dolor ac detestatio est de peccato
+commisso cum proposito non peccandi
+de cetero. Fuit autem quovis
+tempore ad impetrandam veniam peccatorum
+hic contritionis motus necessarius.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_855" name="note_855" href="#noteref_855">855.</a></dt><dd class="tei tei-notetext">Cfr.
+<span class="tei tei-hi"><span style="font-style: italic">Summa Theol.</span></span>, 3a, qu. 87,
+art. 1: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Exigitur autem ad remissionem
+peccati mortalis perfectior
+poenitentia, ut scil. homo actualiter
+pecoatum mortale commissum detestetur,
+quantum in ipso est, ut scil.
+diligentiam adhibeat ad memorandum
+singula peccata mortalia, ut singula
+detestetur. Sed hoc non requiritur
+ad remissionem venialium peccatorum....
+Unde sequitur quod requiratur
+quaedam virtualis displicentia, ...
+quod tamen non sufficit ad remissionem
+peccati mortalis, nisi
+quantum ad peccata oblita post diligentem
+inquisitionem.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_856" name="note_856" href="#noteref_856">856.</a></dt><dd class="tei tei-notetext">Cfr.
+Tepe, <span class="tei tei-hi"><span style="font-style: italic">Inst. Theol.</span></span>, Vol.
+III, pp. 204 sqq., Paris 1896.</dd><dt class="tei tei-notelabel"><a id="note_857" name="note_857" href="#noteref_857">857.</a></dt><dd class="tei tei-notetext"><span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Fides
+mortua</span></span> in contradistinction
+to <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">fides viva</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_858" name="note_858" href="#noteref_858">858.</a></dt><dd class="tei tei-notetext">Gal. V, 6.</dd><dt class="tei tei-notelabel"><a id="note_859" name="note_859" href="#noteref_859">859.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Conc.
+Trid.</span></span>, Sess. VI, can. 28:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Si quis dixerit, amissâ per peccatum
+gratiâ simul et fidem semper
+amitti aut fidem, quae remanet, non
+esse veram fidem, licet non sit viva,
+aut eum qui fidem sine caritate habet,
+non esse Christianum, anathema sit.</span></span>”</span>
+(Denzinger-Bannwart, n. 838.) The
+Scriptural argument for this thesis
+is developed by Bellarmine, <span class="tei tei-hi"><span style="font-style: italic">De
+Iustificatione</span></span>, I, 15.</dd><dt class="tei tei-notelabel"><a id="note_860" name="note_860" href="#noteref_860">860.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Conc.
+Trid.</span></span>, Sess. VI, cap. 4:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Iustificatio impii [est] translatio
+ab eo statu, in quo homo nascitur
+filius primi Adae, in statum gratiae
+et adoptionis filiorum Dei per secundum
+Adam Iesum Christum Salvatorem
+nostrum.</span></span>”</span> (Denzinger-Bannwart,
+n. 796.)</dd><dt class="tei tei-notelabel"><a id="note_861" name="note_861" href="#noteref_861">861.</a></dt><dd class="tei tei-notetext">Cfr. Pohle-Preuss, <span class="tei tei-hi"><span style="font-style: italic">God the Author
+of Nature and the Supernatural</span></span>,
+pp. 221 sq.</dd><dt class="tei tei-notelabel"><a id="note_862" name="note_862" href="#noteref_862">862.</a></dt><dd class="tei tei-notetext">Cfr.
+the second on the list of
+Lutheran propositions condemned by
+Leo X, A. D. 1520: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">In puero
+post baptismum negare remanens
+peccatum est Paulum et Christum
+simul conculcare.</span></span>”</span> (Denzinger-Bannwart,
+n. 742.)</dd><dt class="tei tei-notelabel"><a id="note_863" name="note_863" href="#noteref_863">863.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Form. Conc.</span></span>,
+p. 2, c. 3:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Quando autem docemus, quod per
+operationem Spiritus Sancti regeneramur
+et iustificamur, non ita accipiendum
+est quod iustificatis et renatis
+nulla prorsus iniustitia substantiae
+ipsorum et conversationi adhaereat,
+sed quod Christus perfectissimâ
+obedientiâ suâ omnia ipsorum peccata
+tegat, quae quidem in ipsa
+natura infixa haerent. Nihilominus
+tamen per fidem propter obedientiam
+Christi boni et iusti pronuntiantur
+et reputantur, etiamsi ratione corruptae
+naturae suae sint maneantque
+peccatores, dum mortale hoc corpus
+circumferunt.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_864" name="note_864" href="#noteref_864">864.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Antid. Conc.
+Trid.</span></span>, ad Sess. V:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Manet vere peccatum in nobis
+neque per baptismum statim uno die
+extinguitur.</span></span>”</span> Cfr. Möhler, <span class="tei tei-hi"><span style="font-style: italic">Symbolik</span></span>,
+§ 14 (Robertson's translation,
+5th ed., pp. 110 sqq.).</dd><dt class="tei tei-notelabel"><a id="note_865" name="note_865" href="#noteref_865">865.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Conc.
+Trid.</span></span>, Sess. V, can. 5:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Si quis per Iesu Christi D. N.
+gratiam, quae in baptismate confertur,
+reatum originalis peccati remitti
+negat aut etiam asserit, non tolli
+totum id quod veram et propriam
+peccati rationem habet, sed illud dicit
+tantum radi aut non imputari, anathema
+sit.</span></span>”</span> (Denzinger-Bannwart,
+n. 792.)</dd><dt class="tei tei-notelabel"><a id="note_866" name="note_866" href="#noteref_866">866.</a></dt><dd class="tei tei-notetext">Sess. VI, cap. 14; Sess. XIV,
+cap. 2. See Pohle-Preuss, <span class="tei tei-hi"><span style="font-style: italic">The Sacraments</span></span>,
+Vol. II, <span class="tei tei-hi"><span style="font-style: italic">Penance</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_867" name="note_867" href="#noteref_867">867.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Dele
+iniquitatem meam.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_868" name="note_868" href="#noteref_868">868.</a></dt><dd class="tei tei-notetext">Is. XLIII, 25:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Ego sum ipse,
+qui deleo iniquitates tuas.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_869" name="note_869" href="#noteref_869">869.</a></dt><dd class="tei tei-notetext">Is. XLIV, 22:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Delevi ut
+nubem iniquitates tuas et quasi
+nebulam peccata tua.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_870" name="note_870" href="#noteref_870">870.</a></dt><dd class="tei tei-notetext">Acts III,
+19: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Poenitemini
+igitur et convertimini, ut deleantur
+peccata vestra.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_871" name="note_871" href="#noteref_871">871.</a></dt><dd class="tei tei-notetext">2 Kings XII, 13: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Dominus
+quoque transtulit peccatum tuum.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_872" name="note_872" href="#noteref_872">872.</a></dt><dd class="tei tei-notetext">1 Paral. XXI, 8:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Obsecro,
+aufer iniquitatem servi tui.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_873" name="note_873" href="#noteref_873">873.</a></dt><dd class="tei tei-notetext">Mich. VII, 18 sq.:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Quis,
+Deus, similis tui, qui aufers iniquitatem?...
+Deponet [Deus] iniquitates
+nostras et proiiciet in profundum
+maris omnia peccata nostra.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_874" name="note_874" href="#noteref_874">874.</a></dt><dd class="tei tei-notetext">Ps. X, 15:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Quaeretur peccatum
+illius, et non invenietur.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_875" name="note_875" href="#noteref_875">875.</a></dt><dd class="tei tei-notetext">Ps. CII, 12:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Quantum distat
+ortus ab occidente, longe fecit a
+nobis iniquitates nostras.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_876" name="note_876" href="#noteref_876">876.</a></dt><dd class="tei tei-notetext">Luke VII, 47:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Remittuntur
+ei peccata multa.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_877" name="note_877" href="#noteref_877">877.</a></dt><dd class="tei tei-notetext">Ps. L, 4:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Amplius lava me
+ab iniquitate mea et a peccato
+meo munda me.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_878" name="note_878" href="#noteref_878">878.</a></dt><dd class="tei tei-notetext">Is. I, 16:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Lavamini, mundi
+estote.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_879" name="note_879" href="#noteref_879">879.</a></dt><dd class="tei tei-notetext">Ez. XXXVI, 25 sq.:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Effundam
+super vos aquam mundam et
+mundabimini ab omnibus inquinamentis
+vestris.... Et dabo vobis
+cor novum.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_880" name="note_880" href="#noteref_880">880.</a></dt><dd class="tei tei-notetext">1 Cor. VI, 11:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Et haec
+quidam [fornicarii etc.] fuistis, sed
+abluti estis, sed sanctificati estis, sed
+iustificati estis.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_881" name="note_881" href="#noteref_881">881.</a></dt><dd class="tei tei-notetext">Ps. L, 9:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Asperges me hyssopo
+et mundabor, lavabis me et super
+nivem dealbabor.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_882" name="note_882" href="#noteref_882">882.</a></dt><dd class="tei tei-notetext">Is. I, 18:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Si fuevint peccata
+vestra ut coccinum, quasi nix dealbabuntur,
+et si fuerint rubra quasi
+vermiculus, velut lana alba erunt.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_883" name="note_883" href="#noteref_883">883.</a></dt><dd class="tei tei-notetext">Apoc. I, 5:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">... dilexit nos
+et lavit nos a peccatis nostris in sanguine
+suo.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_884" name="note_884" href="#noteref_884">884.</a></dt><dd class="tei tei-notetext">1 John I, 7:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Sanguis Iesu
+Christi ... emundat nos ab omni
+peccato.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_885" name="note_885" href="#noteref_885">885.</a></dt><dd class="tei tei-notetext">1 John III, 14:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Translati
+sumus de morte ad vitam, quoniam
+diligimus fratres: qui non diligit,
+manet in morte.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_886" name="note_886" href="#noteref_886">886.</a></dt><dd class="tei tei-notetext">Col. II, 13:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Et vos, quum
+mortui essetis in delictis, ... convivificavit
+cum illo donans vobis
+omnia delicta.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_887" name="note_887" href="#noteref_887">887.</a></dt><dd class="tei tei-notetext">Eph. V, 8:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Eratis enim aliquando
+tenebrae, nunc autem lux in
+Domino.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_888" name="note_888" href="#noteref_888">888.</a></dt><dd class="tei tei-notetext">Acts XXII, 16:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Exsurge et
+baptizare et ablue peccata tua.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_889" name="note_889" href="#noteref_889">889.</a></dt><dd class="tei tei-notetext">Rom. VIII, 1:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Nihil ergo
+nunc damnationis est iis, qui sunt
+in Christo Iesu.</span></span>”</span> Cfr. on this point
+the dogmatic treatise on the Sacrament
+of Baptism.</dd><dt class="tei tei-notelabel"><a id="note_890" name="note_890" href="#noteref_890">890.</a></dt><dd class="tei tei-notetext">Cfr. Becanus, <span class="tei tei-hi"><span style="font-style: italic">Theol. Scholast.</span></span>,
+P. II, tr. 5, cap. 1, qu. 1.</dd><dt class="tei tei-notelabel"><a id="note_891" name="note_891" href="#noteref_891">891.</a></dt><dd class="tei tei-notetext">Ps. XXXI, 1 sq.:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Beati
+quorum remissae sunt iniquitates et
+quorum tecta sunt peccata; beatus
+vir cui non imputavit Dominus peccatum
+nec est in spiritu eius dolus.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_892" name="note_892" href="#noteref_892">892.</a></dt><dd class="tei tei-notetext">Heb. IV, 13.
+Cfr. St. Augustine,
+<span class="tei tei-hi"><span style="font-style: italic">Enarr. in Ps.</span></span>, II, 31, n. 12:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Deus tegat vulnera, noli tu. Nam
+si tu tegere volueris erubescens,
+medicus non curabit. Medicus tegat
+et curet; emplastro enim tegit. Sub
+tegmine medici curatur vulnus, sub
+tegmine vulnerati celatur vulnus.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_893" name="note_893" href="#noteref_893">893.</a></dt><dd class="tei tei-notetext">Rom. VII, 17:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Nunc autem
+iam non ego operor illud, sed quod
+habitat in me peccatum.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_894" name="note_894" href="#noteref_894">894.</a></dt><dd class="tei tei-notetext"><span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Peccatum</span></span>,
+ἁμαρτία.</dd><dt class="tei tei-notelabel"><a id="note_895" name="note_895" href="#noteref_895">895.</a></dt><dd class="tei tei-notetext">Sess.
+V, can. 5: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">... ex
+peccato est et ad peccatum inclinat.</span></span>”</span>
+Cfr. Pohle-Preuss, <span class="tei tei-hi"><span style="font-style: italic">God the Author
+of Nature and the Supernatural</span></span>,
+pp. 242 sqq., 261 sqq. On Jas. I,
+14 sq., St. Augustine observes:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Profecto in his verbis partus a
+pariente discernitur. Pariens enim
+est concupiscentia, partus peccatum.
+Sed concupiscentia non parit nisi
+conceperit, nec concipit nisi illexerit,
+h. e. ad malum perpetrandum obtinuerit
+volentis assensum. Quod
+ergo adversus eam dimicamur, hoc
+agitur, ne concipiat pariatque peccatum.</span></span>”</span>
+(<span class="tei tei-hi"><span style="font-style: italic">Contra Iulian.</span></span>, VI, 15, 47.)
+For a more exhaustive discussion of
+this subject see Bellarmine, <span class="tei tei-hi"><span style="font-style: italic">De
+Justif.</span></span>, II, 9.</dd><dt class="tei tei-notelabel"><a id="note_896" name="note_896" href="#noteref_896">896.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Dial.
+c. Tryph.</span></span>, n. 141.</dd><dt class="tei tei-notelabel"><a id="note_897" name="note_897" href="#noteref_897">897.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Strom.</span></span>,
+l. II.</dd><dt class="tei tei-notelabel"><a id="note_898" name="note_898" href="#noteref_898">898.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or.</span></span>,
+40.</dd><dt class="tei tei-notelabel"><a id="note_899" name="note_899" href="#noteref_899">899.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Contra
+Duas Epistolas Pelagian.</span></span>,
+I, 13, 26: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Quis hoc adversus
+Pelagianos nisi infidelis affirmet?
+Dicimus ergo baptisma dare omnium
+indulgentiam peccatorum et auferre
+crimina, non radere; nec ut omnium
+peccatorum radices in mala carne
+teneantur, quasi rasorum in capite
+capillorum, unde crescunt iterum
+resecanda peccata.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_900" name="note_900" href="#noteref_900">900.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span>,
+l. II, ep. 45: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Si qui
+vero sunt qui dicunt, peccata in
+baptismate superficie tenus dimitti,
+quid est hac praedicatione infidelius?...
+Qui dicit peccata in
+baptismate funditus non dimitti,
+dicat in mari rubro Aegyptios non
+veraciter mortuos. Si autem fatetur,
+Aegyptios veraciter mortuos, fateatur
+necesse est, peccata in baptismate
+funditus mori.</span></span>”</span> Other confirmatory
+texts <span class="tei tei-hi"><span style="font-style: italic">apud</span></span> Alb. a Bulsano,
+<span class="tei tei-hi"><span style="font-style: italic">Instit. Theol. Dogmat. Specialis</span></span>,
+ed. P. Gottfr. a Graun, O.
+Cap., Vol. II, pp. 226 sq., Innsbruck
+1894.</dd><dt class="tei tei-notelabel"><a id="note_901" name="note_901" href="#noteref_901">901.</a></dt><dd class="tei tei-notetext">Apoc.
+XXI, 27: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Non intrabit
+in coelum aliquod coinquinatum.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_902" name="note_902" href="#noteref_902">902.</a></dt><dd class="tei tei-notetext"><span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Privatio</span></span>,
+στέρησις.</dd><dt class="tei tei-notelabel"><a id="note_903" name="note_903" href="#noteref_903">903.</a></dt><dd class="tei tei-notetext">Cfr. St. Thomas, <span class="tei tei-hi"><span style="font-style: italic">De Veritate</span></span>,
+qu. 28, art. 1 sqq.; <span class="tei tei-hi"><span style="font-variant: small-caps">Idem</span></span>, <span class="tei tei-hi"><span style="font-style: italic">Summa
+Theol.</span></span>, 1a 2ae, qu. 113, art. 2.</dd><dt class="tei tei-notelabel"><a id="note_904" name="note_904" href="#noteref_904">904.</a></dt><dd class="tei tei-notetext">Cfr.
+Bellarmine, <span class="tei tei-hi"><span style="font-style: italic">De Iustificatione</span></span>,
+II, 1 and 6.</dd><dt class="tei tei-notelabel"><a id="note_905" name="note_905" href="#noteref_905">905.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Apol. Confess. August.</span></span>, c. 3,
+art. 6: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Iustificare veto hoc loco
+(Rom. VIII, 1) forensi consuetudine
+significat reum absolvere et
+pronuntiare iustum, sed propter
+alienam iustitiam, videl. Christi, quae
+aliena iustitia nobis communicatur
+per fidem.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_906" name="note_906" href="#noteref_906">906.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Solida
+Declar.</span></span>, III, <span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">De Fide
+Iustif.</span></span>,”</span> § 11: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Vocabulum iustificationis
+in hoc negotio significat
+iustum pronuntiare, a peccatis et
+aeternis peccatorum suppliciis absolvere
+propter iustitiam Christi, quae
+a Deo fidei imputatur.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_907" name="note_907" href="#noteref_907">907.</a></dt><dd class="tei tei-notetext">The Lutheran doctrine is fully
+and lucidly set forth by Dr. Edward
+Preuss in his work, <span class="tei tei-hi"><span style="font-style: italic">Die Rechtfertigung
+des Sünders vor Gott</span></span> (Berlin
+1868), which he retracted at his
+conversion, in 1872. Cfr. also Newman's
+<span class="tei tei-hi"><span style="font-style: italic">Lectures on Justification</span></span>, Lecture
+I (8th impression, London
+1900).</dd><dt class="tei tei-notelabel"><a id="note_908" name="note_908" href="#noteref_908">908.</a></dt><dd class="tei tei-notetext">Sess. VI, cap. 7:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Iustificatio
+non est sola peccatorum remissio,
+sed et sanctificatio et renovatio interioris
+hominis per voluntariam susceptionem
+gratiae et donorum....</span></span>”</span>
+(Denzinger-Bannwart, n. 799.)</dd><dt class="tei tei-notelabel"><a id="note_909" name="note_909" href="#noteref_909">909.</a></dt><dd class="tei tei-notetext">Sess. VI, cap. 11:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Si quis
+dixerit, homines iustificari vel solâ
+imputatione iustitiae Christi vel solâ
+peccatorum remissione, exclusâ gratiâ
+et caritate, quae in cordibus eorum
+per Spiritum Sanctum diffundatur
+atque illis inhaereat, aut etiam gratiam
+quâ iustificamur esse tantum
+favorem Dei, anathema sit.</span></span>”</span> (Denzinger-Bannwart,
+n. 821.)</dd><dt class="tei tei-notelabel"><a id="note_910" name="note_910" href="#noteref_910">910.</a></dt><dd class="tei tei-notetext">Sess.
+VI, cap. 7: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Huius iustificationis
+causae sunt: formalis
+quidem gloria Dei et Christi ac vita
+aeterna; efficiens vero misericors
+Deus, qui gratuito abluit et sanctificat; ...
+meritoria autem dilectissimus
+Unigenitus suus D. N. Iesus
+Christus, qui ... suâ sanctissimâ
+passione in ligno crucis nobis iustificationem
+meruit; ... instrumentalis
+item sacramentum baptismi,
+quod est sacramentum fidei, sine quâ
+nulli unquam contigit iustificatio;
+demum unica formalis causa est
+iustitia Dei, non quâ ipse iustus est,
+sed quâ nos iustos facit, quâ videl.
+ab eo donati renovamur spiritu mentis
+nostrae et non modo reputamur,
+sed vere iusti nominamur et sumus.</span></span>”</span>
+(Denzinger-Bannwart, n. 799).</dd><dt class="tei tei-notelabel"><a id="note_911" name="note_911" href="#noteref_911">911.</a></dt><dd class="tei tei-notetext">Sess.
+VI, can. 10: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Si quis
+dixerit, homines sine Christi iustitia,
+per quam nobis meruit iustificari aut
+per eam ipsam formaliter iustos esse,
+anathema sit.</span></span>”</span> (Denzinger-Bannwart,
+n. 820.)</dd><dt class="tei tei-notelabel"><a id="note_912" name="note_912" href="#noteref_912">912.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">V. supra</span></span>,
+Article 1.</dd><dt class="tei tei-notelabel"><a id="note_913" name="note_913" href="#noteref_913">913.</a></dt><dd class="tei tei-notetext">Cfr. Eph. II, 5; Col. II, 13; 1
+John III, 14.</dd><dt class="tei tei-notelabel"><a id="note_914" name="note_914" href="#noteref_914">914.</a></dt><dd class="tei tei-notetext">Cfr. Eph. IV,
+23 sq.</dd><dt class="tei tei-notelabel"><a id="note_915" name="note_915" href="#noteref_915">915.</a></dt><dd class="tei tei-notetext">Cfr. 2 Cor. V, 17; Gal. VI, 15;
+Jas. I, 18; Ps. L, 12.</dd><dt class="tei tei-notelabel"><a id="note_916" name="note_916" href="#noteref_916">916.</a></dt><dd class="tei tei-notetext">Cfr. John III,
+5; Tit. III, 5.</dd><dt class="tei tei-notelabel"><a id="note_917" name="note_917" href="#noteref_917">917.</a></dt><dd class="tei tei-notetext">Cfr.
+Rom. VIII, 29; 2 Cor. III, 18; 2 Pet. I, 4.</dd><dt class="tei tei-notelabel"><a id="note_918" name="note_918" href="#noteref_918">918.</a></dt><dd class="tei tei-notetext">John III,
+5.</dd><dt class="tei tei-notelabel"><a id="note_919" name="note_919" href="#noteref_919">919.</a></dt><dd class="tei tei-notetext">Tit.
+III, 5 sqq.: <span class="tei tei-q">“<span class="tei tei-foreign"><span style="font-style: italic">Non ex
+operibus iustitiae quae fecimus nos,
+sed secundum suam misericordiam
+salvos nos fecit (ἔσωσεν ἡμᾶς)
+per lavacrum regenerationis et renovationis
+(διὰ λυτροῦ παλιγγενεσίας
+καὶ ἀνακαινώσεως) Spiritus
+Sancti, quem effudit (ἐξέχεεν) in
+nos abunde per Iesum Christum Salvatorem
+nostrum, ut iustificati
+(δικαιωθέντες) gratiâ ipsius haeredes
+simus secundum spem vitae aeternae.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_920" name="note_920" href="#noteref_920">920.</a></dt><dd class="tei tei-notetext">Cfr. John I, 12 sq.; Rom. VIII,
+16; Gal. III, 7; IV, 6 sq.; 1 John
+III, 1.</dd><dt class="tei tei-notelabel"><a id="note_921" name="note_921" href="#noteref_921">921.</a></dt><dd class="tei tei-notetext">Cfr. Eph. IV, 22 sqq.</dd><dt class="tei tei-notelabel"><a id="note_922" name="note_922" href="#noteref_922">922.</a></dt><dd class="tei tei-notetext">Cfr. Col. III, 9 sq.</dd><dt class="tei tei-notelabel"><a id="note_923" name="note_923" href="#noteref_923">923.</a></dt><dd class="tei tei-notetext">Cfr. Acts II, 38; X, 45 sqq.;
+Rom. V, 5.</dd><dt class="tei tei-notelabel"><a id="note_924" name="note_924" href="#noteref_924">924.</a></dt><dd class="tei tei-notetext">Cfr. J. Pohle, article <span class="tei tei-q">“Regeneration”</span>
+in the <span class="tei tei-hi"><span style="font-style: italic">Catholic Encyclopedia</span></span>,
+Vol. XII, and A. Rademacher,
+<span class="tei tei-hi"><span style="font-style: italic">Die übernatürliche Lebensordnung
+nach der paulinischen und johanneischen
+Theologie</span></span>, pp. 41 sqq., Freiburg
+1903.</dd><dt class="tei tei-notelabel"><a id="note_925" name="note_925" href="#noteref_925">925.</a></dt><dd class="tei tei-notetext">2 Cor. V, 17:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Si qua ergo
+in Christo nova creatura (καινὴ
+κτίσις), vetera transierunt; ecce
+facta sunt omnia nova.</span></span>”</span> Cfr. Eph.
+II, 10.</dd><dt class="tei tei-notelabel"><a id="note_926" name="note_926" href="#noteref_926">926.</a></dt><dd class="tei tei-notetext">Jac. I, 18:
+<span class="tei tei-q">“<span class="tei tei-foreign"><span style="font-style: italic">Voluntarie enim
+genuit (ἀπεκύησεν) nos verbo veritatis,
+ut simus initium aliquod creaturae
+eius.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_927" name="note_927" href="#noteref_927">927.</a></dt><dd class="tei tei-notetext">Gal. VI, 15:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">In Christo enim
+Iesu neque circumcisio aliquid valet
+neque praeputium, sed nova creatura
+(καινὴ κτίσις).</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_928" name="note_928" href="#noteref_928">928.</a></dt><dd class="tei tei-notetext">Gal. V, 6:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Nam in Christo
+Iesu neque circumcisio aliquid valet
+neque praeputium, sed fides quae
+per caritatem operatur</span></span> (πίστις δι᾽
+ἀγάπης ἐνεργουμένη).”</span></dd><dt class="tei tei-notelabel"><a id="note_929" name="note_929" href="#noteref_929">929.</a></dt><dd class="tei tei-notetext">On
+the argument from Rom.
+V, 15 sqq. cfr. Pohle-Preuss, <span class="tei tei-hi"><span style="font-style: italic">God
+the Author of Nature and the Supernatural</span></span>,
+pp. 247 sqq.</dd><dt class="tei tei-notelabel"><a id="note_930" name="note_930" href="#noteref_930">930.</a></dt><dd class="tei tei-notetext"><span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Iustificare,</span></span>
+δικαιοῦν.</dd><dt class="tei tei-notelabel"><a id="note_931" name="note_931" href="#noteref_931">931.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">E.g.</span></span>,
+Rom. V, 15 sqq. and
+Gal. III, 8 sqq.</dd><dt class="tei tei-notelabel"><a id="note_932" name="note_932" href="#noteref_932">932.</a></dt><dd class="tei tei-notetext">Ps.
+CXVIII, 8: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Iustificationes
+tuas custodiam.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_933" name="note_933" href="#noteref_933">933.</a></dt><dd class="tei tei-notetext">Ps. CXVIII, 26:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">... doce
+me iustificationes tuas.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_934" name="note_934" href="#noteref_934">934.</a></dt><dd class="tei tei-notetext">Apoc.
+XXII, 11: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Qui iustus
+est, iustificetur adhuc, et sanctus
+sanctificetur adhuc</span></span>.”</span> On the different
+meanings of the term justification
+in Scripture see Bellarmine,
+<span class="tei tei-hi"><span style="font-style: italic">De Iustific.</span></span>, I, 1; II, 3.</dd><dt class="tei tei-notelabel"><a id="note_935" name="note_935" href="#noteref_935">935.</a></dt><dd class="tei tei-notetext">Gal. III, 27:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Quicunque
+enim in Christo baptizati estis,
+Christum induistis.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_936" name="note_936" href="#noteref_936">936.</a></dt><dd class="tei tei-notetext">Cfr.
+Eph. IV, 22 sqq.; Col. III,
+8 sqq.</dd><dt class="tei tei-notelabel"><a id="note_937" name="note_937" href="#noteref_937">937.</a></dt><dd class="tei tei-notetext">1 Cor. I, 30:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Qui factus est
+nobis sapientia a Deo et iustitia
+(δικαιοσύνη) et sanctificatio (ἁγιασμός)
+et redemptio</span></span>.”</span></dd><dt class="tei tei-notelabel"><a id="note_938" name="note_938" href="#noteref_938">938.</a></dt><dd class="tei tei-notetext">Other objections are refuted by
+Bellarmine, <span class="tei tei-hi"><span style="font-style: italic">De Iustif.</span></span>, II, 9 sqq.</dd><dt class="tei tei-notelabel"><a id="note_939" name="note_939" href="#noteref_939">939.</a></dt><dd class="tei tei-notetext">Cfr. Calvin, <span class="tei tei-hi"><span style="font-style: italic">Instit.</span></span>, III, 11, §
+15: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Ac nec Augustini quidem
+sententia recipienda est, qui gratiam
+ad sanctificationem refert, quâ in
+vitae novitatem per Spiritum Sanctum
+regeneramur.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_940" name="note_940" href="#noteref_940">940.</a></dt><dd class="tei tei-notetext">On the Epistle of Barnabas
+see Bardenhewer-Shahan, <span class="tei tei-hi"><span style="font-style: italic">Patrology</span></span>,
+p. 24. The passage quoted will be
+found <span class="tei tei-hi"><span style="font-style: italic">Ep. Barn.</span></span>, VI, 11.</dd><dt class="tei tei-notelabel"><a id="note_941" name="note_941" href="#noteref_941">941.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Hom.
+ad Illumin.</span></span>, I, n. 3.</dd><dt class="tei tei-notelabel"><a id="note_942" name="note_942" href="#noteref_942">942.</a></dt><dd class="tei tei-notetext">ὡς ἄν εἰ ἄνωθεν ἐγεννήθημεν.</dd><dt class="tei tei-notelabel"><a id="note_943" name="note_943" href="#noteref_943">943.</a></dt><dd class="tei tei-notetext">καὶ γὰρ ἄνωθεν ἡμᾶς δημιουργεῖ
+καὶ κατασκευάζει.</dd><dt class="tei tei-notelabel"><a id="note_944" name="note_944" href="#noteref_944">944.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Myst.</span></span>,
+c. 7: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Accepisti
+post haec vestimenta candida [scil.
+post baptismum], ut sint indicium
+quod exueris involucrum peccati, indueris
+innocentiae casta velamina.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_945" name="note_945" href="#noteref_945">945.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Iustific.</span></span>,
+II, 8.</dd><dt class="tei tei-notelabel"><a id="note_946" name="note_946" href="#noteref_946">946.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De
+Spiritu et Litera</span></span>, c. 9, n.
+15: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Non dicit iustitia hominis,...
+sed iustitia Dei, non quâ Deus
+iustus est, sed quâ induit hominem,
+quum iustificat impium.... Iustitia
+autem Dei per fidem Iesu Christi,
+hoc est, per fidem quâ creditur in
+Christum. Sicut autem ista fides
+Christi dicta est, non quâ credit
+Christus, sic et illa iustitia Dei, non
+quâ iustus est Deus. Utrumque
+enim nostrum est; sed ideo Dei et
+Christi dicuntur, quod eius nobis
+largitate donatur.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_947" name="note_947" href="#noteref_947">947.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De
+Gratia Christi</span></span>, c. 13: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Si
+data est nobis iustitia, non dicitur
+iustitia nostra, sed Dei, quia sic fit
+nostra, ut sit nobis ex Deo.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_948" name="note_948" href="#noteref_948">948.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Serm.</span></span>,
+131: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Dei gratia per
+Dominum nostrum Iesum Christum
+iustitia Dei dicitur, non quâ iustus
+est Dominus, sed quâ iustificat eos,
+quos ex impiis iustos facit.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_949" name="note_949" href="#noteref_949">949.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De
+Spir. et Lit.</span></span>, c. 32, n. 56:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Caritas Dei dicta est diffundi in
+cordibus nostris, non quâ ipse nos
+diligit, sed quâ, nos facit dilectores
+suos, sicut iustitia Dei, quâ nos iusti
+eius munere efficimur.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_950" name="note_950" href="#noteref_950">950.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Trinit.</span></span>,
+XV, 8, 14: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Quod
+vero ait</span></span> (2 Cor. III, 18): <span lang="la" class="tei tei-foreign" xml:lang="la"><span class="tei tei-q"><span style="font-style: italic">In
+eandem imaginem transformamur,</span></span><span style="font-style: italic">
+utique imaginem Dei vult intellegi,
+eandem dicens istam ipsam, scil.,
+quam speculamur ... atque transimus
+de forma obscura in formam
+lucidam.... Quae natura [humana]
+in rebus creatis excellentissima,
+quum a suo Creatore ab impietate
+iustificatur, a deformi forma
+formosam transfertur in formam.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_951" name="note_951" href="#noteref_951">951.</a></dt><dd class="tei tei-notetext">Other
+Patristic texts can be
+seen in Ripalda, <span class="tei tei-hi"><span style="font-style: italic">De Ente Supernal.</span></span>,
+disp. 132, sect. 7; Petavius, <span class="tei tei-hi"><span style="font-style: italic">De
+Trinit.</span></span>, VIII, 4-7; Bellarmine, <span class="tei tei-hi"><span style="font-style: italic">De
+Gratia et Lib. Arbitrio</span></span>, I, 4.</dd><dt class="tei tei-notelabel"><a id="note_952" name="note_952" href="#noteref_952">952.</a></dt><dd class="tei tei-notetext">For a more detailed treatment
+of this point we must refer the
+reader to Heinrich-Gutberlet, <span class="tei tei-hi"><span style="font-style: italic">Dogmat.
+Theologie</span></span>, Vol. VIII, pp. 537
+sqq.</dd><dt class="tei tei-notelabel"><a id="note_953" name="note_953" href="#noteref_953">953.</a></dt><dd class="tei tei-notetext">Quoted
+by De Wette, II, 37.</dd><dt class="tei tei-notelabel"><a id="note_954" name="note_954" href="#noteref_954">954.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">V.
+infra</span></span>, <a href="#Part_II_Chapter_II_Section_3" class="tei tei-ref">Section 3</a>.</dd><dt class="tei tei-notelabel"><a id="note_955" name="note_955" href="#noteref_955">955.</a></dt><dd class="tei tei-notetext">Sess. IV, cap. 7.</dd><dt class="tei tei-notelabel"><a id="note_956" name="note_956" href="#noteref_956">956.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">V. infra</span></span>,
+<a href="#Part_II_Chapter_II_Section_2_Article_2" class="tei tei-ref">Sect. 2, Art. 2</a>.</dd><dt class="tei tei-notelabel"><a id="note_957" name="note_957" href="#noteref_957">957.</a></dt><dd class="tei tei-notetext">Cfr.
+Bellarmine, <span class="tei tei-hi"><span style="font-style: italic">De Iustific.</span></span>,
+II, 1.</dd><dt class="tei tei-notelabel"><a id="note_958" name="note_958" href="#noteref_958">958.</a></dt><dd class="tei tei-notetext">Seripando, Albertus Pighius,
+Gropper, and others.</dd><dt class="tei tei-notelabel"><a id="note_959" name="note_959" href="#noteref_959">959.</a></dt><dd class="tei tei-notetext">On
+the discussion referred to
+in the text see Pallavicini, <span class="tei tei-hi"><span style="font-style: italic">Hist.
+Conc. Trid.</span></span>, VIII, 11, 12; Aug.
+Theiner, <span class="tei tei-hi"><span style="font-style: italic">Acta Genuina Concil.
+Trid.</span></span>, tom. I, pp. 222 sqq., Leipzig
+1874.</dd><dt class="tei tei-notelabel"><a id="note_960" name="note_960" href="#noteref_960">960.</a></dt><dd class="tei tei-notetext">Eph. V, 8; 2 Cor.
+VI, 14.</dd><dt class="tei tei-notelabel"><a id="note_961" name="note_961" href="#noteref_961">961.</a></dt><dd class="tei tei-notetext">Col. II, 13; 1 John III, 14.</dd><dt class="tei tei-notelabel"><a id="note_962" name="note_962" href="#noteref_962">962.</a></dt><dd class="tei tei-notetext">Eph. IV, 22 sqq.; Col. III, 9.</dd><dt class="tei tei-notelabel"><a id="note_963" name="note_963" href="#noteref_963">963.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">V. supra</span></span>,
+No. 2.</dd><dt class="tei tei-notelabel"><a id="note_964" name="note_964" href="#noteref_964">964.</a></dt><dd class="tei tei-notetext">On the history of the Tridentine
+decree regarding justification
+cfr. J. Hefner, <span class="tei tei-hi"><span style="font-style: italic">Die Entstehungsgeschichte
+des Trienter Rechtfertigungsdekretes</span></span>,
+Paderborn 1909.</dd><dt class="tei tei-notelabel"><a id="note_965" name="note_965" href="#noteref_965">965.</a></dt><dd class="tei tei-notetext">Ockam, Gabriel Biel, <span class="tei tei-hi"><span style="font-style: italic">et
+al.</span></span></dd><dt class="tei tei-notelabel"><a id="note_966" name="note_966" href="#noteref_966">966.</a></dt><dd class="tei tei-notetext">Henno, Mastrius,
+<span class="tei tei-hi"><span style="font-style: italic">et al.</span></span></dd><dt class="tei tei-notelabel"><a id="note_967" name="note_967" href="#noteref_967">967.</a></dt><dd class="tei tei-notetext">Suarez,
+<span class="tei tei-hi"><span style="font-style: italic">De Gratia</span></span>, 1. VII, c.
+20, n. 7: <span class="tei tei-q">“... <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">non obstante illâ
+oppositione et repugnantiâ connaturali
+potest Deus de suâ absolutâ potentiâ
+eam vincere et conservare gratiam
+in eo, qui peccavit, non remittendo
+illi peccatum.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_968" name="note_968" href="#noteref_968">968.</a></dt><dd class="tei tei-notetext">Vasquez, Sardagna, Antoine,
+Mazzella, Tepe, <span class="tei tei-hi"><span style="font-style: italic">et al.</span></span></dd><dt class="tei tei-notelabel"><a id="note_969" name="note_969" href="#noteref_969">969.</a></dt><dd class="tei tei-notetext">Col. II, 13; 1
+John III, 14.</dd><dt class="tei tei-notelabel"><a id="note_970" name="note_970" href="#noteref_970">970.</a></dt><dd class="tei tei-notetext">2 Cor. VI, 14
+sqq.</dd><dt class="tei tei-notelabel"><a id="note_971" name="note_971" href="#noteref_971">971.</a></dt><dd class="tei tei-notetext">Cfr.
+1 John III, 9: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Omnis,
+qui natus est ex Deo, peccatum non
+facit, quoniam semen ipsius</span></span> (σπέρμα
+αὐτοῦ) <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">in eo manet et non
+potest peccare</span></span> (οὐ δύναται ἁμαρτάνειν),
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">quoniam ex Deo
+natus est.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_972" name="note_972" href="#noteref_972">972.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">V. infra</span></span>,
+<a href="#Part_II_Chapter_II_Section_2_Article_1" class="tei tei-ref">Sect. 2, Art. 1</a>.</dd><dt class="tei tei-notelabel"><a id="note_973" name="note_973" href="#noteref_973">973.</a></dt><dd class="tei tei-notetext">For the solution of other difficulties
+consult Tepe, <span class="tei tei-hi"><span style="font-style: italic">Inst. Theol.</span></span>,
+Vol. VIII, pp. 152 sqq. On the
+whole subject of this subdivision cfr.
+Billuart, <span class="tei tei-hi"><span style="font-style: italic">De Gratia</span></span>, diss. 7, art. 2
+sq. On certain incidental questions,
+<span class="tei tei-hi"><span style="font-style: italic">e.g.</span></span> whether justification takes
+place <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">in instanti</span></span>, whether the infusion
+of sanctifying grace <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">in ordine
+naturae</span></span> precedes or follows the forgiveness
+of sins, whether justification
+is the greatest of God's works,
+whether it is to be regarded as a
+miracle, etc., see St. Thomas, <span class="tei tei-hi"><span style="font-style: italic">Summa
+Theol.</span></span>, 1a 2ae, qu. 113, art. 7-10;
+cfr. also Scheeben, <span class="tei tei-hi"><span style="font-style: italic">Die Mysterien
+des Christentums</span></span>, 3rd ed., pp. 543
+sqq., Freiburg 1912.</dd><dt class="tei tei-notelabel"><a id="note_974" name="note_974" href="#noteref_974">974.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Conc. Trid.</span></span>,
+Sess. VI, cap. 7:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Per spiritum sanctum caritas Dei
+diffunditur in cordibus eorum, qui
+iustificantur, atque ipsis inhaeret.</span></span>”</span>
+(Denzinger-Bannwart, n. 800.)</dd><dt class="tei tei-notelabel"><a id="note_975" name="note_975" href="#noteref_975">975.</a></dt><dd class="tei tei-notetext">Sess. VI,
+cap. 16: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Quae enim
+iustitia nostra dicitur, quia per eam
+nobis inhaerentem iustificamur, illa
+eadem Dei est, quia a Deo nobis infunditur
+per Christi meritum.</span></span>”</span>
+(Denzinger-Bannwart, n. 809.)</dd><dt class="tei tei-notelabel"><a id="note_976" name="note_976" href="#noteref_976">976.</a></dt><dd class="tei tei-notetext">Sess. VI,
+can. 11: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Si quis
+dixerit, homines iustificari ... exclusâ
+gratiâ et caritate, quae in cordibus eorum per Spiritum sanctum
+diffundatur atque in illis inhaereat, ...
+anathema sit.</span></span>”</span>(Denzinger-Bannwart,
+n. 821.)</dd><dt class="tei tei-notelabel"><a id="note_977" name="note_977" href="#noteref_977">977.</a></dt><dd class="tei tei-notetext">Sess. VI,
+cap. 4: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">[Iustificatio
+est] translatio ... in statum gratiae
+et adoptionis filiorum Dei.</span></span>”</span> (Denzinger-Bannwart,
+n. 796.)</dd><dt class="tei tei-notelabel"><a id="note_978" name="note_978" href="#noteref_978">978.</a></dt><dd class="tei tei-notetext">Cfr.
+Pallavicini, <span class="tei tei-hi"><span style="font-style: italic">Hist. Conc.
+Trid.</span></span>, VIII, 14, 3: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Postulantibus
+quibusdam, ut expressius declararetur
+fieri iustitiam per habitum
+infusum, delecti Patres ad id responderunt,
+id satis explicari per
+vocem </span><span class="tei tei-q"><span style="font-style: italic">inhaeret,</span></span><span style="font-style: italic"> quae stabilitatem
+significat et habitibus congruit, non
+actibus.</span></span>”</span> It was on the same
+ground that Pius V censured the
+forty-second proposition of Baius,
+<span class="tei tei-hi"><span style="font-style: italic">viz.</span></span>:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Iustitia quâ iustificatur per
+fidem impius, consistit formaliter in
+obedientia mandatorum, quae est
+operum iustitia; non autem in gratia
+aliqua animae infusa, quâ adoptatur
+homo in filium Dei, et secundum
+interiorem hominem renovatur ac
+divinae naturae consors efficitur.</span></span>”</span>
+(Denzinger-Bannwart, n. 1042.)</dd><dt class="tei tei-notelabel"><a id="note_979" name="note_979" href="#noteref_979">979.</a></dt><dd class="tei tei-notetext">Cfr.
+the <span class="tei tei-hi"><span style="font-style: italic">Cap. Maiores</span></span> of Pope
+Innocent III (<span class="tei tei-hi"><span style="font-style: italic">Decret.</span></span>, l. 3, tit.
+42, <span class="tei tei-hi"><span style="font-style: italic">De Bapt.</span></span>):
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Aliis asserentibus,
+per virtutem baptismi parvulis quidem
+culpam remitti, sed gratiam non
+conferri; nonnullis dicentibus, dimitti
+peccatum et virtutes infundi
+quantum ad habitum, non quoad
+usum.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_980" name="note_980" href="#noteref_980">980.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De
+Summa Trinit. et Fide
+Cath.</span></span>: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Quantum ad effectum
+baptismi in parvulis reperiuntur
+doctores quidam theologi opiniones
+contrarias habuisse, quibusdam ex
+ipsis dicentibus, per virtutem baptismi
+parvulis quidem culpam remitti,
+sed gratiam non conferri, aliis e
+contra asserentibus, quod et culpa
+eisdem in baptismo remittitur et
+virtutes ac informans gratia infunduntur
+quoad habitum, etsi non
+pro illo tempore quoad usum. Nos
+attendentes generalem efficaciam
+mortis Christi, quae per baptisma
+applicatur pariter omnibus baptizatis,
+opinionem secundam tamquam
+probabiliorem et dictis sanctorum et
+modernorum theologorum magis consonam
+et conformem sacro approbante
+concilio duximus eligendam.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_981" name="note_981" href="#noteref_981">981.</a></dt><dd class="tei tei-notetext">Cfr.
+<span class="tei tei-hi"><span style="font-style: italic">Conc. Trid.</span></span>, Sess. V, can.
+4; Sess. VII, can. 13. For a fuller
+treatment consult Suarez, <span class="tei tei-hi"><span style="font-style: italic">De Gratia</span></span>,
+VI, 3; Vasquez, <span class="tei tei-hi"><span style="font-style: italic">Comment. in S.
+Th.</span></span>, I, 2, disp. 203, cap. 6. The
+false views of Hermes and Hirscher
+are refuted by Kleutgen, <span class="tei tei-hi"><span style="font-style: italic">Theologie
+der Vorzeit</span></span>, Vol. II, 2nd ed., pp.
+254-343, Münster 1872.</dd><dt class="tei tei-notelabel"><a id="note_982" name="note_982" href="#noteref_982">982.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Libri Quatuor Sent.</span></span>, I,
+dist 17, § 18.</dd><dt class="tei tei-notelabel"><a id="note_983" name="note_983" href="#noteref_983">983.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Summa
+Theol.</span></span>, 2a 2ae, qu. 23,
+art. 2.</dd><dt class="tei tei-notelabel"><a id="note_984" name="note_984" href="#noteref_984">984.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Conc. Trid.</span></span>,
+Sess. VI, can. 24.</dd><dt class="tei tei-notelabel"><a id="note_985" name="note_985" href="#noteref_985">985.</a></dt><dd class="tei tei-notetext">Cfr. Schiffini,
+<span class="tei tei-hi"><span style="font-style: italic">De Gratia Divina</span></span>,
+pp. 263 sq.</dd><dt class="tei tei-notelabel"><a id="note_986" name="note_986" href="#noteref_986">986.</a></dt><dd class="tei tei-notetext">Cfr. St. Thomas, <span class="tei tei-hi"><span style="font-style: italic">Summa
+Theol.</span></span>, 1a 2ae, qu. 110, art. 1;
+<span class="tei tei-hi"><span style="font-style: italic">Summa contra Gentiles</span></span>, III, 150.</dd><dt class="tei tei-notelabel"><a id="note_987" name="note_987" href="#noteref_987">987.</a></dt><dd class="tei tei-notetext">Cfr. Pohle-Preuss,
+<span class="tei tei-hi"><span style="font-style: italic">God the Author
+of Nature and the Supernatural</span></span>,
+p. 193.</dd><dt class="tei tei-notelabel"><a id="note_988" name="note_988" href="#noteref_988">988.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Summa
+Theol.</span></span>, 1a 2ae, qu. 110,
+art. 2, ad 2: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Omnis substantia
+vel est ipsa natura rei, cuius est
+substantia, vel est pars naturae,
+secundum quem modum materia vel
+forma substantia dicitur. Et quia
+gratia est supra naturam humanam,
+non potest esse quod sit substantia
+aut forma substantialis, sed est
+forma accidentalis ipsius animae. Id
+enim quod substantialiter est in Deo,
+accidentaliter fit in anima participante
+divinam bonitatem.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_989" name="note_989" href="#noteref_989">989.</a></dt><dd class="tei tei-notetext">Cfr. Billuart, <span class="tei tei-hi"><span style="font-style: italic">De Gratia</span></span>, diss.
+6, art. 2.</dd><dt class="tei tei-notelabel"><a id="note_990" name="note_990" href="#noteref_990">990.</a></dt><dd class="tei tei-notetext">This theory was based on such
+texts as Ps. L, 12: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Cor mundum
+crea in me.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_991" name="note_991" href="#noteref_991">991.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Cat. Rom.</span></span>,
+P. II, c. 2 <span class="tei tei-hi"><span style="font-style: italic">de Bapt.</span></span>,
+qu. 49: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Est autem gratia ...
+divina qualitas in anima inhaerens
+ac veluti splendor quidam et lux,
+quae animarum nostrarum maculas
+omnes delet ipsasque animas pulchriores
+et splendidiores reddit.</span></span>”</span>
+On the supernatural character of
+sanctifying grace see Pohle-Preuss,
+<span class="tei tei-hi"><span style="font-style: italic">God the Author of Nature and the
+Supernatural</span></span>, pp. 191 sqq.</dd><dt class="tei tei-notelabel"><a id="note_992" name="note_992" href="#noteref_992">992.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Categ.</span></span>,
+6.</dd><dt class="tei tei-notelabel"><a id="note_993" name="note_993" href="#noteref_993">993.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">... qualitas difficile mobilis,
+secundum quam res bene vel male
+se habet in ordine ad suam naturam
+et ad operationem vel finem eius.</span></span>”</span>
+Cfr. St. Thomas, <span class="tei tei-hi"><span style="font-style: italic">Summa Theol.</span></span>, 1a
+2ae, qu. 19, art. 2; S. Schiffini,
+<span class="tei tei-hi"><span style="font-style: italic">Principia Philosophica ad Mentem
+Aquinatis</span></span>, pp. 574 sqq., Turin 1886;
+A. Lehmen, <span class="tei tei-hi"><span style="font-style: italic">Lehrbuch der Philosophie
+auf aristotelisch-thomistischer
+Grundlage</span></span>, Vol. I, 3rd ed., pp. 398
+sqq., Freiburg 1904.</dd><dt class="tei tei-notelabel"><a id="note_994" name="note_994" href="#noteref_994">994.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Veritate</span></span>, qu. 27, art. 2, ad
+7: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Gratia est in prima specie
+qualitatis, quamvis non proprie possit
+dici habitus, quia non immediate
+ordinatur ad actum, sed ad quoddam
+esse spiritale, quod in anima facit.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_995" name="note_995" href="#noteref_995">995.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De
+Gratia</span></span>, VI, 4, 1: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Abstinuimus
+ab hac voce, quia per habitum
+solet intelligi principium actus;
+quamvis, si vox illa latius sumatur,
+pro quacumque qualitate perficiente
+animam, quae non sit actus secundus,
+eadem certitudine, quâ ostendimus
+dari gratiam permanentem, concluditur
+esse qualitatem habitualem.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_996" name="note_996" href="#noteref_996">996.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De
+Gratia et Libero Arbitrio</span></span>, I,
+3.</dd><dt class="tei tei-notelabel"><a id="note_997" name="note_997" href="#noteref_997">997.</a></dt><dd class="tei tei-notetext">Cfr.
+Ripalda, <span class="tei tei-hi"><span style="font-style: italic">De Ente Supernaturali</span></span>,
+disp. 30. Under these circumstances
+Suarez was justified in
+saying, in regard to the degree of
+certitude to be attributed to this
+teaching: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Si quis negaret gratiam
+sanctificantem esse habitum, licet
+esse temere dictum, non posset
+tamen ut haereticum damnari.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_998" name="note_998" href="#noteref_998">998.</a></dt><dd class="tei tei-notetext">Cfr.
+Pohle-Preuss, <span class="tei tei-hi"><span style="font-style: italic">God the Author
+of Nature and the Supernatural</span></span>,
+pp. 190 sqq.</dd><dt class="tei tei-notelabel"><a id="note_999" name="note_999" href="#noteref_999">999.</a></dt><dd class="tei tei-notetext">Cfr. 1 John, III, 9: <span class="tei tei-q">“σπέρμα
+αὐτοῦ [scil. Θεοῦ] ἐν αὐτῷ μένει.”</span></dd><dt class="tei tei-notelabel"><a id="note_1000" name="note_1000" href="#noteref_1000">1000.</a></dt><dd class="tei tei-notetext">Cfr. 2 Cor.
+IV, 7: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">... thesaurum
+in vasis fictilibus.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1001" name="note_1001" href="#noteref_1001">1001.</a></dt><dd class="tei tei-notetext">Cfr.
+John XIV, 23: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Mansionem
+apud eum faciemus.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1002" name="note_1002" href="#noteref_1002">1002.</a></dt><dd class="tei tei-notetext">Cfr. 1 Cor. III, 16.—On
+the subtle question whether habitual
+grace is to be regarded as
+a real or merely as a modal accident
+of the soul, see Tepe, <span class="tei tei-hi"><span style="font-style: italic">Inst. Theol.</span></span>,
+Vol. III, pp. 154 sqq., Paris 1896;
+Chr. Pesch, <span class="tei tei-hi"><span style="font-style: italic">Prael. Dogmat.</span></span>, Vol.
+V, 3rd ed., pp. 181 sqq., Freiburg
+1908. An extreme and altogether
+unacceptable view is that of Billuart
+(<span class="tei tei-hi"><span style="font-style: italic">De Gratia</span></span>, diss. 6, art. 2), who
+regards sanctifying grace as an absolute
+accident, <span class="tei tei-hi"><span style="font-style: italic">i.e.</span></span> one which the
+omnipotence of God could miraculously
+sustain if the soul ceased to
+exist. Cfr. Suarez, <span class="tei tei-hi"><span style="font-style: italic">De Gratia</span></span>, VII,
+15; Schiffini, <span class="tei tei-hi"><span style="font-style: italic">De Gratia Divina</span></span>, p.
+259; Tepe, <span class="tei tei-hi"><span style="font-style: italic">Inst. Theol.</span></span>, Vol. III,
+pp. 164 sqq.</dd><dt class="tei tei-notelabel"><a id="note_1003" name="note_1003" href="#noteref_1003">1003.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Comment. in Quatuor
+Libros Sent.</span></span>, II, dist. 27.</dd><dt class="tei tei-notelabel"><a id="note_1004" name="note_1004" href="#noteref_1004">1004.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">E.g.</span></span>, Mastrius,
+<span class="tei tei-hi"><span style="font-style: italic">De Iustif.</span></span>, disp.
+7, qu. 6.</dd><dt class="tei tei-notelabel"><a id="note_1005" name="note_1005" href="#noteref_1005">1005.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De
+Gratia et Libero Arbitrio</span></span>, I, 6.</dd><dt class="tei tei-notelabel"><a id="note_1006" name="note_1006" href="#noteref_1006">1006.</a></dt><dd class="tei tei-notetext">Luke VII,
+47: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Remittuntur
+ei peccata multa, quoniam dilexit
+(ἠγάπησεν) multum.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1007" name="note_1007" href="#noteref_1007">1007.</a></dt><dd class="tei tei-notetext">1 Pet. IV, 8:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Caritas (ἀγάπη)
+operit multitudinem peccatorum.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1008" name="note_1008" href="#noteref_1008">1008.</a></dt><dd class="tei tei-notetext">1 John IV, 7:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Omnis qui
+diligit (πᾶσ ὁ ἀγαπῶν) ex Deo
+natus est.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1009" name="note_1009" href="#noteref_1009">1009.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De
+Natura et Gratia</span></span>, c. 70, n.
+84: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Caritas ergo inchoata, inchoata
+iustitia est, ... caritas magna,
+magna iustitia est, caritas perfecta,
+perfecta iustitia est.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1010" name="note_1010" href="#noteref_1010">1010.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Conc.
+Trid.</span></span>, Sess. VI, cap. 7:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">... dum caritas Dei diffunditur
+in cordibus eorum qui iustificantur
+atque ipsis inhaeret.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1011" name="note_1011" href="#noteref_1011">1011.</a></dt><dd class="tei tei-notetext">Preëminently Suarez, Tanner,
+Ripalda.</dd><dt class="tei tei-notelabel"><a id="note_1012" name="note_1012" href="#noteref_1012">1012.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Summa Theol.</span></span>, 1a 2ae, qu. 110,
+art. 3 sq.; <span class="tei tei-hi"><span style="font-style: italic">De Veritate</span></span>, qu. 27, art. 2.</dd><dt class="tei tei-notelabel"><a id="note_1013" name="note_1013" href="#noteref_1013">1013.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Summa
+Theol.</span></span>, 1a 2ae, qu.
+110, art. 4, ad 1: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Sicut ab essentia
+animae effluunt eius potentiae,
+quae sunt operum principia, ita etiam
+ab ipsa gratia effluunt virtutes
+[theologicae] in potentias animae,
+per quas [virtutes] potentiae moventur
+ad actus.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1014" name="note_1014" href="#noteref_1014">1014.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De
+Dono Perseverantiae</span></span>, c. 16,
+n. 41: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Gratia praevenit
+caritatem.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1015" name="note_1015" href="#noteref_1015">1015.</a></dt><dd class="tei tei-notetext">2 Cor. XIII, 13:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Gratia Domini
+nostri Iesu Christi et caritas
+Dei.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1016" name="note_1016" href="#noteref_1016">1016.</a></dt><dd class="tei tei-notetext">1 Tim. I, 14:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Superabundavit
+autem gratia Domini nostri cum
+fide et dilectione.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1017" name="note_1017" href="#noteref_1017">1017.</a></dt><dd class="tei tei-notetext">Cfr. <span class="tei tei-hi"><span style="font-style: italic">Conc. Viennense</span></span>, A. D.
+1311: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">... gratiam informantem
+et virtutes.</span></span>”</span> <span class="tei tei-hi"><span style="font-style: italic">Conc. Trid.</span></span>, Sess. VI,
+cap. 7: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">... per voluntariam susceptionem
+gratiae et donorum.</span></span>”</span>
+Sess. VI, can. 11: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">... exclusâ
+gratiâ et caritate.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1018" name="note_1018" href="#noteref_1018">1018.</a></dt><dd class="tei tei-notetext">For a fuller treatment of this
+topic consult Billuart, <span class="tei tei-hi"><span style="font-style: italic">De Gratia</span></span>,
+diss. 4, art. 4.</dd><dt class="tei tei-notelabel"><a id="note_1019" name="note_1019" href="#noteref_1019">1019.</a></dt><dd class="tei tei-notetext">Ripalda justly observes
+(<span class="tei tei-hi"><span style="font-style: italic">De Ente Supernaturali</span></span>, disp. 132, n.
+132, n. 53): <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Haec controversia
+olim Celebris fuit. Nunc facile dirimitur,
+quum iam constiterit nullius
+partis argumenta plane convincere.</span></span>”</span>
+On the theological aspects of Herbart's
+philosophy, which denies the
+existence of qualities and faculties
+in the soul, see Heinrich-Gutberlet,
+<span class="tei tei-hi"><span style="font-style: italic">Dogmatische Theologie</span></span>, Vol.
+VIII, p. 560, Mainz 1897.</dd><dt class="tei tei-notelabel"><a id="note_1020" name="note_1020" href="#noteref_1020">1020.</a></dt><dd class="tei tei-notetext">2 Pet. I, 4:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">... per quem
+[i.e. Christum] maxima et pretiosa
+nobis promissa donavit, ut per haec
+efficiamini divinae consortes naturae</span></span>
+(θείας κοινωνοὶ φύσεως).”</span></dd><dt class="tei tei-notelabel"><a id="note_1021" name="note_1021" href="#noteref_1021">1021.</a></dt><dd class="tei tei-notetext">John I, 13: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">... qui non ex
+sanguinibus, ... sed ex Deo nati
+sunt.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1022" name="note_1022" href="#noteref_1022">1022.</a></dt><dd class="tei tei-notetext">John III, 5:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Nisi quis renatus
+fuerit ex aqua et Spiritu Sancto,
+non potest introire in regnum Dei.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1023" name="note_1023" href="#noteref_1023">1023.</a></dt><dd class="tei tei-notetext">Jac. I, 18:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Voluntarie enim
+genuit nos verbo veritatis.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1024" name="note_1024" href="#noteref_1024">1024.</a></dt><dd class="tei tei-notetext">1 John III, 9:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Omnis qui natus
+est ex Deo, peccatum non facit.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1025" name="note_1025" href="#noteref_1025">1025.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or.
+contr. Arian.</span></span>, I, 39.</dd><dt class="tei tei-notelabel"><a id="note_1026" name="note_1026" href="#noteref_1026">1026.</a></dt><dd class="tei tei-notetext">ἵνα
+μᾶλλον ἡμᾶς θεοποιήση.</dd><dt class="tei tei-notelabel"><a id="note_1027" name="note_1027" href="#noteref_1027">1027.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">In Psalmos</span></span>,
+49, n. 2: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Ille
+iustficat, qui per seipsum, non ex
+alio iustus est; et ille deificat qui
+per seipsum non alterius participatione
+Deus est. Qui autem iustificat,
+ipse deificat, quia iustificando
+filios Dei facit.... Filii Dei facti
+sumus et dii facti sumus; sed hoc
+gratia est adoptantis, non natura
+generantis. Unicum enim Dei Filius
+Deus, ... ceteri qui dii fiunt, gratiâ
+ipsius fiunt, non de substantia ipsius
+nascuntur, ut hoc sint quod ille, sed
+ut per beneficium perveniant ad eum
+et sint cohaeredes Christi.</span></span>”</span> Many
+other cognate Patristic texts in Ripalda,
+<span class="tei tei-hi"><span style="font-style: italic">De Ente Supernaturali</span></span>, disp.
+132, sect. 7-9.</dd><dt class="tei tei-notelabel"><a id="note_1028" name="note_1028" href="#noteref_1028">1028.</a></dt><dd class="tei tei-notetext">See,
+<span class="tei tei-hi"><span style="font-style: italic">e.g.</span></span>, the Offertory and
+Preface for the festival of the Ascension
+of our Lord and the <span class="tei tei-hi"><span style="font-style: italic">Secreta</span></span>
+for the fourth Sunday after Easter.</dd><dt class="tei tei-notelabel"><a id="note_1029" name="note_1029" href="#noteref_1029">1029.</a></dt><dd class="tei tei-notetext">Cfr. Ripalda, <span class="tei tei-hi"><span style="font-style: italic">De Ente Supernaturali</span></span>,
+disp. 132, sect. 7: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Per
+gratiam vero habitualem fieri hominem
+participem divinae naturae
+ideoque gratiam esse participationem
+deitatis, adeo frequens est et constans
+theologorum assertum, ut
+absque temeritate negari non possit.</span></span>”</span>
+On the teaching of St. Thomas and
+the Thomists see Billuart, <span class="tei tei-hi"><span style="font-style: italic">De Gratia</span></span>,
+diss. 4, art. 3.</dd><dt class="tei tei-notelabel"><a id="note_1030" name="note_1030" href="#noteref_1030">1030.</a></dt><dd class="tei tei-notetext">Cfr. <span class="tei tei-hi"><span style="font-style: italic">Prop. Ekkardi a. 1329
+damn. a Ioanne XXII</span></span>, prop. 10,
+quoted in Denzinger-Bannwart's <span class="tei tei-hi"><span style="font-style: italic">Enchiridion</span></span>,
+n. 510.</dd><dt class="tei tei-notelabel"><a id="note_1031" name="note_1031" href="#noteref_1031">1031.</a></dt><dd class="tei tei-notetext">Cfr. <span class="tei tei-hi"><span style="font-style: italic">Prop.
+Mich. de Molinos
+a. 1687 damn, ab Innocentio XI</span></span>,
+prop. 5, in Denzinger-Bannwart, n.
+1225.</dd><dt class="tei tei-notelabel"><a id="note_1032" name="note_1032" href="#noteref_1032">1032.</a></dt><dd class="tei tei-notetext">The Fourth Council of the
+Lateran (A. D. 1215) calls it <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">doctrina
+non tam haeretica quam insana</span></span>.”</span>
+(Denzinger-Bannwart, n.
+433.)</dd><dt class="tei tei-notelabel"><a id="note_1033" name="note_1033" href="#noteref_1033">1033.</a></dt><dd class="tei tei-notetext">St. Augustine, <span class="tei tei-hi"><span style="font-style: italic">De Peccatorum
+Meritis et Remissione</span></span>, II, 8, 10:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Nunc ergo et similes esse iam
+coepimus primitias spiritus habentes,
+et adhuc dissimiles sumus per reliquias
+vetustatis. Proinde inquantum
+similes, in tantum regenerante
+Spiritu filii Dei; inquantum autem
+dissimiles, in tantum filii carnis et
+saeculi.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1034" name="note_1034" href="#noteref_1034">1034.</a></dt><dd class="tei tei-notetext">Quoted by Ripalda,
+<span class="tei tei-hi"><span style="font-style: italic">De Ente
+Supernaturali</span></span>, disp. 132, sect. 9.</dd><dt class="tei tei-notelabel"><a id="note_1035" name="note_1035" href="#noteref_1035">1035.</a></dt><dd class="tei tei-notetext">Cfr.
+St. Thomas, <span class="tei tei-hi"><span style="font-style: italic">Summa Theol.</span></span>,
+1a 2ae qu. 112, art. 1: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Donum
+autem gratiae excedit omnem facultatem
+naturae creatae, quum nihil
+aliud sit quam quaedam participatio
+divinae naturae, quae excedit omnem
+aliam naturam.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1036" name="note_1036" href="#noteref_1036">1036.</a></dt><dd class="tei tei-notetext">Cfr. Pohle-Preuss, <span class="tei tei-hi"><span style="font-style: italic">God: His
+Knowability, Essence, and Attributes</span></span>,
+pp. 165 sqq.; <span class="tei tei-hi"><span style="font-style: italic">Christology</span></span>, pp.
+85 sqq.</dd><dt class="tei tei-notelabel"><a id="note_1037" name="note_1037" href="#noteref_1037">1037.</a></dt><dd class="tei tei-notetext">Cfr. St. John of Damascus, <span class="tei tei-hi"><span style="font-style: italic">De
+Fide Orthodoxa</span></span>, II, 12 <span class="tei tei-q">“[ἄνθρωπον]
+θεούμενον δὲ μετοχῇ τῆς θείας
+ἐλλάμψεως καὶ οὐκ εἰς τὴν θείαν
+μεθιστάμενον οὐσίαν.”</span></dd><dt class="tei tei-notelabel"><a id="note_1038" name="note_1038" href="#noteref_1038">1038.</a></dt><dd class="tei tei-notetext">Cfr. Pohle-Preuss, <span class="tei tei-hi"><span style="font-style: italic">God: His
+Knowability, Essence, and Attributes</span></span>,
+pp. 165 sqq.</dd><dt class="tei tei-notelabel"><a id="note_1039" name="note_1039" href="#noteref_1039">1039.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Clyp. Thomist.</span></span>, tom. VI, disp.
+2, § 10.</dd><dt class="tei tei-notelabel"><a id="note_1040" name="note_1040" href="#noteref_1040">1040.</a></dt><dd class="tei tei-notetext">Cfr. Suarez, <span class="tei tei-hi"><span style="font-style: italic">De Gratia</span></span>, VII, 1,
+27: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Eo ipso quod divinum esse
+participatur, non participatur ut
+imparticipatum est.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1041" name="note_1041" href="#noteref_1041">1041.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Ente
+Supernaturali</span></span>, disp.
+20, sect. 14.</dd><dt class="tei tei-notelabel"><a id="note_1042" name="note_1042" href="#noteref_1042">1042.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">S. Theol.</span></span>, 1a, qu. 93, art.
+4.</dd><dt class="tei tei-notelabel"><a id="note_1043" name="note_1043" href="#noteref_1043">1043.</a></dt><dd class="tei tei-notetext">Cfr.
+Suarez, <span class="tei tei-hi"><span style="font-style: italic">De Gratia</span></span>, VII,
+1, 30: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Vera ergo excellentia gratiae
+habitualis, propter quam dicitur
+esse singularis participatio divinae
+naturae, est ... quia, quum natura
+divina sit quaedam intellectualis
+natura altioris ordinis quam sit vel
+esse possit ulla substantia intellectualis
+creata, ille gradus intellectualitatis,
+qui est in divina natura,
+divino quodam et supernaturali
+modo participatur per habitualem
+gratiam, quo quidem modo
+a nulla substantia creata per
+se ipsam vel per potentiam sibi connaturalem
+participari potest....
+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
+suae, ut a nulla substantia
+intellectuali possit connaturaliter
+videri, nisi a seipsa. Per gratiam
+vero et dona supernaturalia elevatur
+natura creata intellectualis ad participationem
+illius gradus intellectualitatis
+divinae, in quo possit obiectum
+illud intelligibile divinae essentiae
+in se intueri.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1044" name="note_1044" href="#noteref_1044">1044.</a></dt><dd class="tei tei-notetext">John III, 6; cfr. 2 Cor. III, 18;
+Eph. V, 18.</dd><dt class="tei tei-notelabel"><a id="note_1045" name="note_1045" href="#noteref_1045">1045.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De
+Spiritu Sancto</span></span>, c. 9, n. 23.</dd><dt class="tei tei-notelabel"><a id="note_1046" name="note_1046" href="#noteref_1046">1046.</a></dt><dd class="tei tei-notetext">πνευματικαί.</dd><dt class="tei tei-notelabel"><a id="note_1047" name="note_1047" href="#noteref_1047">1047.</a></dt><dd class="tei tei-notetext">ἡ πρὸς Θεὸν ὁμοίωσις.</dd><dt class="tei tei-notelabel"><a id="note_1048" name="note_1048" href="#noteref_1048">1048.</a></dt><dd class="tei tei-notetext">θεὸν γενέσθαι.</dd><dt class="tei tei-notelabel"><a id="note_1049" name="note_1049" href="#noteref_1049">1049.</a></dt><dd class="tei tei-notetext">1 John III, 2: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Nunc filii
+Dei sumus et nondum apparuit, quid
+erimus; scimus quoniam, quum
+apparuerit, similes ei erimus (ὅμοιοι
+αὐτῷ ἐσόμεθα), quoniam videbimus
+eum sicuti est.</span></span>”</span> On this passage see
+Pohle-Preuss, <span class="tei tei-hi"><span style="font-style: italic">God: His Knowability,
+Essence, and Attributes</span></span>, pp. 96 sq.
+On the whole subject treated in this
+subdivision consult Heinrich-Gutberlet,
+<span class="tei tei-hi"><span style="font-style: italic">Dogmatische Theologie</span></span>, Vol.
+VIII, pp. 588 sqq.; A. Rademacher,
+<span class="tei tei-hi"><span style="font-style: italic">Die übernatürliche Lebensordnung
+nach der paulinischen und johanneischen
+Theologie</span></span>, pp. 88 sqq.,
+Freiburg 1903; A. Prumbs, <span class="tei tei-hi"><span style="font-style: italic">Die
+Stellung des Trienter Konzils zu
+der Frage nach dem Wesen der
+heiligmachenden Gnade</span></span>, Paderborn
+1910.</dd><dt class="tei tei-notelabel"><a id="note_1050" name="note_1050" href="#noteref_1050">1050.</a></dt><dd class="tei tei-notetext">For
+a fuller treatment we must
+refer the reader to Scheeben, <span class="tei tei-hi"><span style="font-style: italic">Die
+Herrlichkeiten der göttlichen Gnade</span></span>,
+8th ed., Freiburg 1908; English
+translation by a Benedictine monk
+of St. Meinrad's Abbey, <span class="tei tei-hi"><span style="font-style: italic">The
+Glories of Divine Grace</span></span>, 3rd ed.,
+New York <span class="tei tei-hi"><span style="font-style: italic">s. a.</span></span></dd><dt class="tei tei-notelabel"><a id="note_1051" name="note_1051" href="#noteref_1051">1051.</a></dt><dd class="tei tei-notetext">Eph.
+IV, 24: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Induite novum
+hominem, qui secundum Deum
+creatus est in iustitia et sanctitate
+veritatis.</span></span>”</span> On this text see Pohle-Preuss,
+<span class="tei tei-hi"><span style="font-style: italic">God the Author of Nature
+and the Supernatural</span></span>, p. 197.</dd><dt class="tei tei-notelabel"><a id="note_1052" name="note_1052" href="#noteref_1052">1052.</a></dt><dd class="tei tei-notetext">Sess. VI, cap. 7:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">... non est
+sola peccatorum remissio, sed et
+sanctificatio et renovatio interioris
+hominis per voluntariam susceptionem
+gratiae et donorum, unde homo
+ex iniusto fit iustus.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1053" name="note_1053" href="#noteref_1053">1053.</a></dt><dd class="tei tei-notetext">On
+the concept of sanctity see Pohle-Preuss,
+<span class="tei tei-hi"><span style="font-style: italic">God: His Knowability, Essence,
+and Attributes</span></span>, pp. 251 sqq.</dd><dt class="tei tei-notelabel"><a id="note_1054" name="note_1054" href="#noteref_1054">1054.</a></dt><dd class="tei tei-notetext">Gal.
+II, 20: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Vivo autem iam
+non ego, vivit vero in me Christus.</span></span>”</span>
+On the life of the soul in and
+through grace cfr. Heinrich-Gutberlet,
+<span class="tei tei-hi"><span style="font-style: italic">Dogmatische Theologie</span></span>, Vol.
+VIII, § 466.</dd><dt class="tei tei-notelabel"><a id="note_1055" name="note_1055" href="#noteref_1055">1055.</a></dt><dd class="tei tei-notetext">Cfr.
+2 Cor. VII, 4: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Superabundo
+gaudio in omni tribulatione
+nostra.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1056" name="note_1056" href="#noteref_1056">1056.</a></dt><dd class="tei tei-notetext">Is. XLIX, 16:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Ecce in manibus
+meis descripsi te.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1057" name="note_1057" href="#noteref_1057">1057.</a></dt><dd class="tei tei-notetext">Rom. VIII, 28:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Diligentibus
+Deum omnia cooperantur in bonum.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1058" name="note_1058" href="#noteref_1058">1058.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">In Ps.</span></span>,
+25: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Gratia divina
+pulchrificat sicut lux.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1059" name="note_1059" href="#noteref_1059">1059.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Cat. Rom.</span></span>, P. II, Ch. II, qu.
+49: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Est autem gratia ... splendor
+quidam et lux, quae animarum
+maculas delet ipsasque animas pulchriores
+et splendidiores reddit.</span></span>”</span>
+On the aptness of this simile see
+Schiffini, <span class="tei tei-hi"><span style="font-style: italic">De Gratia Divina</span></span>, p. 268.
+Freiburg 1901.</dd><dt class="tei tei-notelabel"><a id="note_1060" name="note_1060" href="#noteref_1060">1060.</a></dt><dd class="tei tei-notetext">Ἄνθρωπος
+μέτρον πάντων.</dd><dt class="tei tei-notelabel"><a id="note_1061" name="note_1061" href="#noteref_1061">1061.</a></dt><dd class="tei tei-notetext">Θεὸς
+μέτρον πάντων.</dd><dt class="tei tei-notelabel"><a id="note_1062" name="note_1062" href="#noteref_1062">1062.</a></dt><dd class="tei tei-notetext">On the notion of beauty see
+Pohle-Preuss, <span class="tei tei-hi"><span style="font-style: italic">God: His Knowability,
+Essence, and Attributes</span></span>, pp. 265 sqq.</dd><dt class="tei tei-notelabel"><a id="note_1063" name="note_1063" href="#noteref_1063">1063.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">V.
+supra</span></span>, <a href="#Part_II_Chapter_II_Section_2_Article_1_No_4" class="tei tei-ref">Art. 1,
+No. 4</a>.</dd><dt class="tei tei-notelabel"><a id="note_1064" name="note_1064" href="#noteref_1064">1064.</a></dt><dd class="tei tei-notetext">On
+the divine appropriations
+see Pohle-Preuss, <span class="tei tei-hi"><span style="font-style: italic">The Divine Trinity</span></span>,
+pp. 244 sqq.</dd><dt class="tei tei-notelabel"><a id="note_1065" name="note_1065" href="#noteref_1065">1065.</a></dt><dd class="tei tei-notetext">Rom. VIII, 29:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">... praedestinavit
+conformes fieri imaginis
+Filii sui.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1066" name="note_1066" href="#noteref_1066">1066.</a></dt><dd class="tei tei-notetext">Gal. IV, 19: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Filioli mei,
+quos iterum parturio, donec formetur
+Christus in vobis.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1067" name="note_1067" href="#noteref_1067">1067.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">V. infra</span></span>,
+<a href="#Part_II_Chapter_II_Section_2_Article_2_No_4" class="tei tei-ref">No. 4</a>.</dd><dt class="tei tei-notelabel"><a id="note_1068" name="note_1068" href="#noteref_1068">1068.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">V. infra</span></span>,
+<a href="#Part_II_Chapter_II_Section_2_Article_3_No_4" class="tei tei-ref">Art. 3, No. 4</a>. On
+the whole subject cfr. Heinrich-Gutberlet,
+<span class="tei tei-hi"><span style="font-style: italic">Dogmatische Theologie</span></span>, Vol.
+VIII, § 465; H. Krug, <span class="tei tei-hi"><span style="font-style: italic">De Pulchritudine
+Divina</span></span>, pp. 53 sqq., 144 sqq.,
+241 sqq., Freiburg 1902.</dd><dt class="tei tei-notelabel"><a id="note_1069" name="note_1069" href="#noteref_1069">1069.</a></dt><dd class="tei tei-notetext">Sess.
+VI, cap. 7: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">... unde
+homo ex iniusto fit iustus et ex
+inimico amicus.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1070" name="note_1070" href="#noteref_1070">1070.</a></dt><dd class="tei tei-notetext">Sess. VI,
+cap. 10: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Sic ergo
+iustificati et amici Dei ac domestici
+facti....</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1071" name="note_1071" href="#noteref_1071">1071.</a></dt><dd class="tei tei-notetext">Wisd. VII,
+14: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Participes
+facti sunt amicitiae Dei.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1072" name="note_1072" href="#noteref_1072">1072.</a></dt><dd class="tei tei-notetext">John XV,
+14 sq.: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Iam non
+dicam vos servos, ... vos autem
+dixi amicos.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1073" name="note_1073" href="#noteref_1073">1073.</a></dt><dd class="tei tei-notetext">Matth. IX,
+15: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Numquid
+possunt filii sponsi lugere, quamdiu
+cum illis est sponsus?</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1074" name="note_1074" href="#noteref_1074">1074.</a></dt><dd class="tei tei-notetext">Apoc. XIX, 7:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Venerunt
+nuptiae Agni et uxor eius praeparavit
+se.</span></span>”</span> Cfr. John III, 29; Eph.
+V, 23 sqq.; 2 Cor. XI, 2; Cant. IV,
+1 sqq.; Ps. XLIV, 22 sqq. On the
+teaching of the Fathers see Cornelius
+a Lapide, <span class="tei tei-hi"><span style="font-style: italic">Comment. in 2 Cor.</span></span>,
+XI, 2.</dd><dt class="tei tei-notelabel"><a id="note_1075" name="note_1075" href="#noteref_1075">1075.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Eth.
+ad Nichom.</span></span>, VIII sq.</dd><dt class="tei tei-notelabel"><a id="note_1076" name="note_1076" href="#noteref_1076">1076.</a></dt><dd class="tei tei-notetext">Cfr.
+St. Thomas, <span class="tei tei-hi"><span style="font-style: italic">Comment. in
+Quatuor Libros Sent.</span></span>, III, dist. 27,
+qu. 2, art. 1, ad 1: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Amicitia
+vera desiderat videre amicum et
+colloquiis mutuis gaudere facit, ad
+quem principaliter est amicitia; non
+autem ita, quod delectatio ex amici
+visione et perfruitione, finis amicitiae
+ponatur.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1077" name="note_1077" href="#noteref_1077">1077.</a></dt><dd class="tei tei-notetext">Cfr.
+St. Thomas, <span class="tei tei-hi"><span style="font-style: italic">Summa Theologica</span></span>,
+1a 2ae, qu. 28, art. 1:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Quum aliquis amat aliquem amore
+amicitiae, vult ei bonum, sicut et
+sibi vult bonum, unde apprehendit
+eum ut alterum se, inquantum scil.
+ei vult bonum, sicut et sibi vult
+bonum. Et inde est, quod amicus
+dicitur esse alter ipse. Et Augustinus
+dicit in l. 4 Confess.: Bene
+quidam dixit de amico suo, </span><span class="tei tei-q"><span style="font-style: italic">dimidium
+animae meae</span></span><span style="font-style: italic">.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1078" name="note_1078" href="#noteref_1078">1078.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Amicitia
+pares aut invenit aut
+facit.</span></span>”</span> <span class="tei tei-hi"><span style="font-style: italic">In Mich.</span></span>, 7.</dd><dt class="tei tei-notelabel"><a id="note_1079" name="note_1079" href="#noteref_1079">1079.</a></dt><dd class="tei tei-notetext">Prov. VIII, 31:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Deliciae
+meae esse cum filiis hominum.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1080" name="note_1080" href="#noteref_1080">1080.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">V. supra</span></span>,
+<a href="#Part_II_Chapter_II_Section_2_Article_1_No_3" class="tei tei-ref">Art. 1, No. 3</a>.</dd><dt class="tei tei-notelabel"><a id="note_1081" name="note_1081" href="#noteref_1081">1081.</a></dt><dd class="tei tei-notetext">Cfr. St. Thomas, <span class="tei tei-hi"><span style="font-style: italic">Comment. in
+Quatuor Libros Sent.</span></span>, III, dist. 37,
+qu. 2, art. 1, ad 10: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Amicitia
+dicitur esse non latens, non quod
+per certitudinem amor amid cognoscatur,
+sed quia per signa probabilia
+amor mutuus habentium coligitur.
+Et talis manifestatio potest
+esse de caritate, inquantum per
+aliqua signa potest aliquis probabiliter
+aestimare se habere caritatem.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1082" name="note_1082" href="#noteref_1082">1082.</a></dt><dd class="tei tei-notetext">Cfr. Ecclus. XXXIV, 14 sqq.</dd><dt class="tei tei-notelabel"><a id="note_1083" name="note_1083" href="#noteref_1083">1083.</a></dt><dd class="tei tei-notetext">Cfr. St. Thomas, <span class="tei tei-hi"><span style="font-style: italic">op. cit.</span></span>, III,
+dist. 29, qu. 1, art. 3, ad 4: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Si
+esset possibile, quod ex nostris operibus
+aliquid Deo accresceret, habens
+caritatem multo plura faceret propter
+beatitudinem ei conservandam,
+quam propter eam sibi adipiscendam.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1084" name="note_1084" href="#noteref_1084">1084.</a></dt><dd class="tei tei-notetext">1 John III, 17:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Qui habuerit
+substantiam huius mundi et
+viderit fratrem suum necessitatem
+habere et clauserit viscera sua ab
+eo, quomodo caritas Dei</span></span> (ἡ ἀγάπη
+τοῦ Θεοῦ) <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">manet in ea?</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1085" name="note_1085" href="#noteref_1085">1085.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">V. supra</span></span>,
+<a href="#Part_II_Chapter_II_Section_2_Article_1_No_4" class="tei tei-ref">Art. 1, No. 4</a>.</dd><dt class="tei tei-notelabel"><a id="note_1086" name="note_1086" href="#noteref_1086">1086.</a></dt><dd class="tei tei-notetext">The singular opinion of Ripalda
+(<span class="tei tei-hi"><span style="font-style: italic">De Caritate</span></span>, disp. 33), that
+such a relation would be possible
+even in the state of pure nature,
+is rejected by Suarez as incorrect
+(<span class="tei tei-hi"><span style="font-style: italic">De Caritate</span></span>, disp. 3, sect. 5, n. 4).
+On the whole question cfr. Schiffini,
+<span class="tei tei-hi"><span style="font-style: italic">De Gratia Divina</span></span>, pp. 305
+sqq.</dd><dt class="tei tei-notelabel"><a id="note_1087" name="note_1087" href="#noteref_1087">1087.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Conc. Trident.</span></span>, Sess. VI, cap.
+4: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">... status gratiae et adoptionis
+filiorum Dei.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1088" name="note_1088" href="#noteref_1088">1088.</a></dt><dd class="tei tei-notetext">Rom. VIII, 15 sqq.:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Accepistis ...
+spiritum adoptionis filiorum,
+in quo clamamus Abba,
+Pater; ipse enim Spiritus testimonium
+reddit spiritui nostro, quod
+sumus filii Dei; si autem filii, et
+haeredes: haeredes quidem Dei, cohaeredes
+autem Christi.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1089" name="note_1089" href="#noteref_1089">1089.</a></dt><dd class="tei tei-notetext">1 John III,
+1 sq.: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Videte,
+qualem caritatem dedit nobis Pater,
+ut filii Dei nominemur et simus ...
+Carissimi, nunc filii Dei sumus.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1090" name="note_1090" href="#noteref_1090">1090.</a></dt><dd class="tei tei-notetext">Gal. IV, 5:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">... ut adoptionem
+filiorum reciperemus.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1091" name="note_1091" href="#noteref_1091">1091.</a></dt><dd class="tei tei-notetext">John I, 12 sq.:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">... dedit eis
+potestatem filios Dei fieri, qui ...
+ex Deo nati sunt</span></span> (ἔδωκεν αὐτοῖς
+ἐξουσίαν τέκνα Θεοῦ γενέσθαι, τοῖς ...
+ἐκ Θεοῦ ἐγεννήθησαν).”</span></dd><dt class="tei tei-notelabel"><a id="note_1092" name="note_1092" href="#noteref_1092">1092.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Summa Theol.</span></span>,
+3a, qu. 23, art.
+1: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Adoptio est personae extraneae
+in filium et haeredem gratuita
+assumptio.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1093" name="note_1093" href="#noteref_1093">1093.</a></dt><dd class="tei tei-notetext">Cfr. Gal. IV, 7:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Itaque iam
+non est servus, sed filius; quod si
+filius, et haeres per Deum.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1094" name="note_1094" href="#noteref_1094">1094.</a></dt><dd class="tei tei-notetext">Cfr.
+Rom. VIII, 17; Gal. IV, 7.</dd><dt class="tei tei-notelabel"><a id="note_1095" name="note_1095" href="#noteref_1095">1095.</a></dt><dd class="tei tei-notetext">Cfr. St. Thomas,
+<span class="tei tei-hi"><span style="font-style: italic">Summa Theol.</span></span>,
+3a, qu. 23, art. 1, ad 2.</dd><dt class="tei tei-notelabel"><a id="note_1096" name="note_1096" href="#noteref_1096">1096.</a></dt><dd class="tei tei-notetext">Cfr.
+<span class="tei tei-hi"><span style="font-style: italic">Conc. Trident.</span></span>, Sess. VI,
+cap. 7: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">... per voluntariam
+susceptionem gratiae et donorum.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1097" name="note_1097" href="#noteref_1097">1097.</a></dt><dd class="tei tei-notetext">Cfr. Pohle-Preuss,
+<span class="tei tei-hi"><span style="font-style: italic">The Divine
+Trinity</span></span>, pp. 49 sqq.</dd><dt class="tei tei-notelabel"><a id="note_1098" name="note_1098" href="#noteref_1098">1098.</a></dt><dd class="tei tei-notetext">Cfr. John III, 5 sq.; 2 Cor.
+III, 18; Tit. III, 5 sqq.</dd><dt class="tei tei-notelabel"><a id="note_1099" name="note_1099" href="#noteref_1099">1099.</a></dt><dd class="tei tei-notetext">Cfr. St.
+Thomas, <span class="tei tei-hi"><span style="font-style: italic">Summa Theologica</span></span>,
+3a, qu. 23, art. 2, ad. 2:
+<span class="tei tei-q">“For He [God the Father] is
+Christ's father by natural generation;
+and this is proper to him:
+whereas He is our Father by a voluntary
+operation, which is common
+to Him and to the Son and the Holy
+Ghost: so that Christ is not the Son
+of the whole Trinity, as we are.”</span></dd><dt class="tei tei-notelabel"><a id="note_1100" name="note_1100" href="#noteref_1100">1100.</a></dt><dd class="tei tei-notetext">Cfr. St. Thomas,
+<span class="tei tei-hi"><span style="font-style: italic">l.c.</span></span>, ad 2.</dd><dt class="tei tei-notelabel"><a id="note_1101" name="note_1101" href="#noteref_1101">1101.</a></dt><dd class="tei tei-notetext">Suarez, <span class="tei tei-hi"><span style="font-style: italic">De Incarnatione</span></span>, disp.
+49, sect. 2, n. 5.</dd><dt class="tei tei-notelabel"><a id="note_1102" name="note_1102" href="#noteref_1102">1102.</a></dt><dd class="tei tei-notetext">This
+heresy is called Adoptionism;
+for a refutation of it see
+Pohle-Preuss, <span class="tei tei-hi"><span style="font-style: italic">Christology</span></span>, pp. 196
+sqq.</dd><dt class="tei tei-notelabel"><a id="note_1103" name="note_1103" href="#noteref_1103">1103.</a></dt><dd class="tei tei-notetext">1 John
+III, 1.</dd><dt class="tei tei-notelabel"><a id="note_1104" name="note_1104" href="#noteref_1104">1104.</a></dt><dd class="tei tei-notetext">Cfr. Pohle-Preuss,
+<span class="tei tei-hi"><span style="font-style: italic">Soteriology</span></span>, pp. 15 sqq.</dd><dt class="tei tei-notelabel"><a id="note_1105" name="note_1105" href="#noteref_1105">1105.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Or. in Is.</span></span>, II, 4.</dd><dt class="tei tei-notelabel"><a id="note_1106" name="note_1106" href="#noteref_1106">1106.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">V. infra</span></span>,
+<a href="#Part_II_Chapter_II_Section_2_Article_3_No_4" class="tei tei-ref">Art. 3, No. 4</a>.</dd><dt class="tei tei-notelabel"><a id="note_1107" name="note_1107" href="#noteref_1107">1107.</a></dt><dd class="tei tei-notetext">Cfr. J. Scheeben, <span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">Kontroverse
+über die Formalursache der Kindschaft
+Gottes</span></span>,”</span> in the <span class="tei tei-hi"><span style="font-style: italic">Katholik</span></span>, of
+Mayence, 1883, I, pp. 142 sqq., II,
+pp. 561 sqq.; 1884, I, 18 sqq. II, 465
+sqq., 610 sqq.; Granderath, <span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">Kontroverse
+über die Gotteskindschaft</span></span>,”</span>
+in the Innsbruck <span class="tei tei-hi"><span style="font-style: italic">Zeitschrift für
+kath. Theologie</span></span>, 1881, pp. 283 sqq.,
+1883, pp. 491 sqq., 593 sqq., 1884,
+pp. 545 sqq.</dd><dt class="tei tei-notelabel"><a id="note_1108" name="note_1108" href="#noteref_1108">1108.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Trinitate</span></span>,
+VIII, 4 sqq.</dd><dt class="tei tei-notelabel"><a id="note_1109" name="note_1109" href="#noteref_1109">1109.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Comment. in S. Theol.</span></span>, 3a, qu.
+23, art. 3.</dd><dt class="tei tei-notelabel"><a id="note_1110" name="note_1110" href="#noteref_1110">1110.</a></dt><dd class="tei tei-notetext">Cfr. Gal. IV, 7. On the subject
+of the adoptive sonship of
+the just the student may profitably
+consult A. Rademacher, <span class="tei tei-hi"><span style="font-style: italic">Die übernatürliche
+Lebensordnung nach der
+paulinischen und johanneischen
+Theologie</span></span>, pp. 97 sqq., Freiburg
+1903.</dd><dt class="tei tei-notelabel"><a id="note_1111" name="note_1111" href="#noteref_1111">1111.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">V. supra</span></span>,
+p. <a href="#Pg340" class="tei tei-ref">340</a>.</dd><dt class="tei tei-notelabel"><a id="note_1112" name="note_1112" href="#noteref_1112">1112.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Cat.
+Rom.</span></span>, P. II, c. 1, n. 51:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Huic [gratiae sanctificanti] additur
+nobilissimus omnium virtutum
+comitatus, quae in animam
+cum gratia divinitus infunduntur.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1113" name="note_1113" href="#noteref_1113">1113.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Conc. Trident.</span></span>,
+Sess. VI, cap. 7: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Unde in ipsa iustificatione cum
+remissione peccatorum haec omnia
+simul infusa accipit homo per Iesum
+Christum, cui inseritur, fidem,
+spem et caritatem.</span></span>”</span> (Denzinger-Bannwart,
+n. 800.) The question
+whether the three theological virtues
+are genuine <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">habitus operativi</span></span>, must
+be answered in the affirmative; but
+its denial incurs no censure so long
+as the distinction existing between
+these habitual virtues and actual
+grace is left intact. It is of faith
+that habitual charity is infused simultaneously
+with habitual grace.
+Cfr. <span class="tei tei-hi"><span style="font-style: italic">Conc. Trident.</span></span>, Sess. VI, can.
+11: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Si quis dixerit, homines iustificari ...
+exclusâ gratiâ et caritate,
+quae in cordibus eorum per Spiritum
+Sanctum diffundatur atque
+illis inhaereat, anathema sit.</span></span>”</span> On
+the bearing of this definition see
+Tepe, <span class="tei tei-hi"><span style="font-style: italic">Instit. Theol.</span></span>, Vol. III, pp.
+175 sq., Paris 1896; Schiffini, <span class="tei tei-hi"><span style="font-style: italic">De
+Gratia Divina</span></span>, pp. 315 sqq., Freiburg
+1901.</dd><dt class="tei tei-notelabel"><a id="note_1114" name="note_1114" href="#noteref_1114">1114.</a></dt><dd class="tei tei-notetext">Rom. V, 5:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Caritas Dei
+(ἡ ἀγάπη τοῦ Θεοῦ) diffusa est
+(ἐκκέχυται) in cordibus nostris per
+Spiritum Sanctum, qui datus est
+nobis.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1115" name="note_1115" href="#noteref_1115">1115.</a></dt><dd class="tei tei-notetext">1 Cor. XIII,
+2: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Et si habuero
+omnem fidem, ita ut montes transferam,
+caritatem autem non habuero,
+nihil sum.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1116" name="note_1116" href="#noteref_1116">1116.</a></dt><dd class="tei tei-notetext">1 Cor. XIII, 13:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Nunc autem
+manent fides, spes, caritas (πίστις,
+ἐλπίς, ἀγάπη), tria haec; maior
+autem horum est caritas.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1117" name="note_1117" href="#noteref_1117">1117.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Quaestiones
+Disputatae de Virtutibus
+in Communi</span></span>, art. 12: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Ad
+hoc autem, quod moveamur recte in
+finem [scil. Deum], oportet finem
+esse et cognitum et desideratum.
+Desiderium autem finis duo exigit,
+scil. fiduciam de fine obtinendo, quia
+nullus sapiens movetur ad id quod
+consequi non potest; et amorem finis,
+quia non desideratur nisi amatum.
+Et ideo virtutes theologicae sunt
+tres, scil. fides quâ Deum cognoscimus,
+spes quâ ipsum nos obtenturos
+esse speramus, et caritas quâ eum
+diligimus.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1118" name="note_1118" href="#noteref_1118">1118.</a></dt><dd class="tei tei-notetext">Sess. VI, cap. 7.</dd><dt class="tei tei-notelabel"><a id="note_1119" name="note_1119" href="#noteref_1119">1119.</a></dt><dd class="tei tei-notetext">This thesis is
+not, however, so
+certain that it would be wrong to
+contradict it, as has actually been
+done by Scotus, Durandus, and
+others. Cfr. Suarez, <span class="tei tei-hi"><span style="font-style: italic">De Gratia</span></span>, VI,
+9, 12.</dd><dt class="tei tei-notelabel"><a id="note_1120" name="note_1120" href="#noteref_1120">1120.</a></dt><dd class="tei tei-notetext">Cfr. St. Thomas, <span class="tei tei-hi"><span style="font-style: italic">Summa
+Theol.</span></span>, 1a 2ae, qu. 57 sqq. That
+the cardinal virtues are four in
+number, St. Thomas proves as follows:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">[Bonum rationis] potest
+dupliciter considerari: uno modo,
+prout habet rationein consiliabilis et
+eligibilis, secundum quam ratio circa
+illud operatur et sic est prudentia,
+quae est media inter intellectuales
+et morales; ... alio modo, secundum
+quod habet rationem boni appetibilis.
+Ad appetitum autem duo pertinent,
+scil. actio et passio; passio
+autem est in irascibili et concupiscibili.
+Circa actiones ergo est iustitia,
+circa passiones irascibiles est fortitudo,
+circa passiones concupiscibiles
+est temperantia. Et sic sunt quatuor
+virtutes cardinales.</span></span>”</span> (<span class="tei tei-hi"><span style="font-style: italic">Comment.
+in Quatuor Libros Sent.</span></span>, III,
+dist. 33, qu. 2, art. 1, solut. 3.)</dd><dt class="tei tei-notelabel"><a id="note_1121" name="note_1121" href="#noteref_1121">1121.</a></dt><dd class="tei tei-notetext">Wis.
+VIII, 7: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Et si iustitiam
+quis diligit, labores huius
+magnas habent virtutes; sobrietatem
+enim et prudentiam docet [Deus]
+et iustitiam et virtutem, quibus utilius
+nihil est in vita hominibus.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1122" name="note_1122" href="#noteref_1122">1122.</a></dt><dd class="tei tei-notetext">Ez. XI, 19 sq.:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Et auferam
+cor lapideum de came eorum et dabo
+eis cor carneum, ut in praeceptis
+meis ambulent et iudicia mea custodiant.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1123" name="note_1123" href="#noteref_1123">1123.</a></dt><dd class="tei tei-notetext">Cfr. Jer. XXXI, 33; Col. I, 10
+sq.; 1 John II, 27.</dd><dt class="tei tei-notelabel"><a id="note_1124" name="note_1124" href="#noteref_1124">1124.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">In
+Ps.</span></span>, 83: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Istae virtutes
+nunc in convalle plorationis per
+gratiam Dei donantur nobis.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1125" name="note_1125" href="#noteref_1125">1125.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Hom.
+in Ezech.</span></span>, I, 5, n. 11:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">In fide enim, spe atque caritate,
+et in aliis bonis, sine quibus ad
+coelestem patriam non potest perveniri, ...
+perfectorum corda [Spiritus
+Sanctus] non deserit.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1126" name="note_1126" href="#noteref_1126">1126.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Summa
+Theol.</span></span>, 1a 2ae, qu. 63,
+art. 3: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Oportet effectus esse suis
+causis et principiis proportionatos.
+Omnes autem virtutes tam intellectuales
+quam morales, quae ex nostris
+actibus acquiruntur, procedunt ex
+quibusdam naturalibus principiis in
+nobis praeexistentibus.... Loco
+quorum naturalium principiorum
+conferuntur nobis a Deo virtutes
+theologicae, quibus ordinamur ad
+finem supernaturalem.... Unde
+oportet quod his etiam virtutibus
+theologicis proportionaliter respondeant
+alii habitus divinitus causati
+in nobis, qui sic se habent ad virtutes
+theologicas sicut se habent virtutes
+morales et intellectuales ad principia
+naturalia virtutum.</span></span>”</span> For further
+information on this subject consult
+Heinrich-Gutberlet, <span class="tei tei-hi"><span style="font-style: italic">Dogmatische Theologie</span></span>,
+Vol. VIII, § 471, Mainz
+1897; Schiffini, <span class="tei tei-hi"><span style="font-style: italic">De Gratia Divina</span></span>,
+pp. 319 sqq., Freiburg 1901; Van
+Noort, <span class="tei tei-hi"><span style="font-style: italic">De Gratia Christi</span></span>, pp. 161
+sqq., Amsterdam 1908.</dd><dt class="tei tei-notelabel"><a id="note_1127" name="note_1127" href="#noteref_1127">1127.</a></dt><dd class="tei tei-notetext">Cfr.
+Gregory of Valentia, <span class="tei tei-hi"><span style="font-style: italic">Comment.
+in S. Theol.</span></span>, 1a 2ae, disp. 5,
+qu. 8, p. 1: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Dona Spiritus S. potentias
+animae perficiunt ad actiones
+quasdam heroicas, ... quâ ratione
+peculiariter procedunt ex divino
+quodam Spiritus S. instinctu, quo
+mens nostra plerumque mirabiliter
+solet agi et impelli ad quaedam opera
+praestantia et rara.... Atque ita
+in usu donorum homo potius agitur,
+in usu autem virtuturn se habet
+potius ut agens.</span></span>”</span> Cfr. Simar, <span class="tei tei-hi"><span style="font-style: italic">Dogmatik</span></span>,
+Vol. II, 4th ed., pp. 641 sqq.,
+Freiburg 1899; Van Noort, <span class="tei tei-hi"><span style="font-style: italic">De
+Gratia Christi</span></span>, pp. 174 sqq.</dd><dt class="tei tei-notelabel"><a id="note_1128" name="note_1128" href="#noteref_1128">1128.</a></dt><dd class="tei tei-notetext">Rom.
+VIII, 9 sqq.</dd><dt class="tei tei-notelabel"><a id="note_1129" name="note_1129" href="#noteref_1129">1129.</a></dt><dd class="tei tei-notetext">Cfr. Is. XI, 1 sqq.; LXI, 1;
+Luke IV, 18.</dd><dt class="tei tei-notelabel"><a id="note_1130" name="note_1130" href="#noteref_1130">1130.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Da tuis fidelibus, in te confitentibus,
+sacrum septenarium.</span></span>”</span>
+(<span class="tei tei-hi"><span style="font-style: italic">Missale Rom.</span></span>, Sequence for Whit
+Sunday.) For a more detailed
+treatment of the subject dealt with
+in Thesis III consult J. Kleutgen,
+<span class="tei tei-hi"><span style="font-style: italic">Theologie der Vorzeit</span></span>, Vol. II, 2nd
+ed., pp. 365 sqq., Münster 1872; C.
+Weiss, <span class="tei tei-hi"><span style="font-style: italic">S. Thomae Aquinatis de Septem Donis Spiritus S. Doctrina</span></span>,
+Vienne 1895; J. Regler, <span class="tei tei-hi"><span style="font-style: italic">Die sieben
+Gaben des Hl. Geistes in ihrer
+Bedeutung für das christliche Leben</span></span>,
+Ratisbon 1899; Schiffini, <span class="tei tei-hi"><span style="font-style: italic">De Gratia
+Divina</span></span>, pp. 337 sqq., Freiburg 1901.
+On the connection of the gifts of
+the Holy Ghost with the beatitudes
+(cfr. Matth. V, 3 sqq.) and the
+<span class="tei tei-q">“twelve fruits of the Holy Ghost”</span>
+(cfr. Gal. V, 22 sq.), see St.
+Thomas, <span class="tei tei-hi"><span style="font-style: italic">Summa Theol.</span></span>, 1a 2ae,
+qu. 69 and 70. The student may
+also consult Suarez, <span class="tei tei-hi"><span style="font-style: italic">De Gratia</span></span>, VI,
+10, and Vasquez, <span class="tei tei-hi"><span style="font-style: italic">Comment. in S.
+Theol.</span></span>, III, disp. 44, cap. 2.</dd><dt class="tei tei-notelabel"><a id="note_1131" name="note_1131" href="#noteref_1131">1131.</a></dt><dd class="tei tei-notetext">Cfr. St. Bonaventure, <span class="tei tei-hi"><span style="font-style: italic">Compendium
+Theol. Verit.</span></span>, I, 9: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">In iustificatione
+duplex caritas nobis datur,
+scil. creata et increata: illa quâ
+diligimus, et illa quâ diligimur....
+Ex his colligitur, quod licet Deus
+sit in omnibus per essentiam, praesentiam
+et potentiam, non tamen
+habetur ab omnibus per gratiam.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1132" name="note_1132" href="#noteref_1132">1132.</a></dt><dd class="tei tei-notetext">John XIV, 16 sq.:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">... alium
+Paraclitum dabit vobis, ut maneat
+vobiscum in aeternum.... Vos autem
+cognoscetis eum, quia apud vos
+manebit et in vobis (ἐν ὑμῖν) erit.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1133" name="note_1133" href="#noteref_1133">1133.</a></dt><dd class="tei tei-notetext">Rom. V, 5:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Caritas Dei
+diffusa est in cordibus nostris per
+Spiritum sanctum, qui datus est
+nobis.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1134" name="note_1134" href="#noteref_1134">1134.</a></dt><dd class="tei tei-notetext">Rom. VIII, 11: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Quodsi
+Spiritus eius, qui suscitavit Iesum a
+mortuis, habitat in vobis (οἰκεῖ ἐν
+ὑμῖν), qui suscitavit Iesnm Christum
+a mortuis, vivificabit et mortalia
+corpora vestra propter inhabitantem
+Spiritum eius in vobis (διὰ τοῦ
+ἐνοικοῦντος αὐτοῦ πνεύματος ἐν
+ὑμῖν).</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1135" name="note_1135" href="#noteref_1135">1135.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Nescitis,
+quia templum Dei
+(ναὸς Θεοῦ) estis et Spiritus Dei
+habitat in vobis (οἰκεῖ ἐν ὑμῖν)?...
+Templum enim Dei sanctum
+est, quod estis vos.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1136" name="note_1136" href="#noteref_1136">1136.</a></dt><dd class="tei tei-notetext">1 Cor. 6, 19: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">An nescitis,
+quoniam membra vestra templum
+sunt Spiritus S., qui in vobis est,
+quem habetis a Deo et non estis
+vestri?</span></span>”</span> Cfr. Rom. VIII, 9; Gal.
+IV, 6; 2 Cor. VI, 16.</dd><dt class="tei tei-notelabel"><a id="note_1137" name="note_1137" href="#noteref_1137">1137.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep. ad
+Serap.</span></span>, I, n. 24.</dd><dt class="tei tei-notelabel"><a id="note_1138" name="note_1138" href="#noteref_1138">1138.</a></dt><dd class="tei tei-notetext">θεοποιοῦνται.</dd><dt class="tei tei-notelabel"><a id="note_1139" name="note_1139" href="#noteref_1139">1139.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Contra Eunom.</span></span>, I,
+V.</dd><dt class="tei tei-notelabel"><a id="note_1140" name="note_1140" href="#noteref_1140">1140.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Dialog.</span></span>,
+VII, <span class="tei tei-hi"><span style="font-style: italic">per totum</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_1141" name="note_1141" href="#noteref_1141">1141.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De
+Trinitate</span></span>, XV, n. 36: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Ita
+enim datur sicut donum Dei, ut
+etiam seipsum det sicut Deus.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1142" name="note_1142" href="#noteref_1142">1142.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Serm.</span></span>,
+144, c. 1: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Gratia
+quippe Dei donum Dei est; donum
+autem maximum ipse Spiritus Sanctus
+est, et ideo gratia dicitur.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1143" name="note_1143" href="#noteref_1143">1143.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Enchiridion</span></span>,
+c. 37: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Et utique
+Spiritus Sanctus Dei donum est,
+quod quidem et ipsum est aequale
+donanti; et ideo Deus est etiam
+Spiritus Sanctus, Patre Filioque non
+minor.</span></span>”</span> Additional Patristic texts
+of like tenor in Petavius, <span class="tei tei-hi"><span style="font-style: italic">De Trinitate</span></span>,
+l. VIII, cap. 4 sq.: Franzelin,
+<span class="tei tei-hi"><span style="font-style: italic">De Deo Trino</span></span>, thes. 43; J. Kleutgen,
+<span class="tei tei-hi"><span style="font-style: italic">Theologie der Vorseit</span></span>, Vol. II,
+2nd ed., pp. 369 sqq.</dd><dt class="tei tei-notelabel"><a id="note_1144" name="note_1144" href="#noteref_1144">1144.</a></dt><dd class="tei tei-notetext">Cfr.
+Pohle-Preuss, <span class="tei tei-hi"><span style="font-style: italic">The Divine
+Trinity</span></span>, pp. 230 sqq.</dd><dt class="tei tei-notelabel"><a id="note_1145" name="note_1145" href="#noteref_1145">1145.</a></dt><dd class="tei tei-notetext">John XIV, 23:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Si quis diligit
+me, sermonem meum servabit, et
+Pater meus diliget eum, et ad eum
+veniemus et mansionem (μονήν)
+apud eum faciemus.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1146" name="note_1146" href="#noteref_1146">1146.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep. 1 ad Serap.</span></span>,
+n. 30: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Ex
+his una Trinitatis ἐνέργεια ostenditur ...
+profecto quum Dominus
+ait: Veniemus ego et Pater, simul
+venit Spiritus, non alio modo quam
+ut Filius in nobis habitaturus.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1147" name="note_1147" href="#noteref_1147">1147.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De
+Trinit.</span></span>, XV, 18, 32: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Dilectio
+igitur, quae ex Deo est et
+Deus est, proprie Spiritus S. est,
+per quem diffunditur in cordibus
+nostris Dei caritas, per quam nos
+tota inhabitat Trinitas.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1148" name="note_1148" href="#noteref_1148">1148.</a></dt><dd class="tei tei-notetext">For a more detailed treatment
+see Franzelin, <span class="tei tei-hi"><span style="font-style: italic">De Deo Trino</span></span>, thes.
+43-48, Rome 1881.</dd><dt class="tei tei-notelabel"><a id="note_1149" name="note_1149" href="#noteref_1149">1149.</a></dt><dd class="tei tei-notetext">Cfr.
+Pseudo-Dionys. Areop., <span class="tei tei-hi"><span style="font-style: italic">De
+Hier. Eccl.</span></span>, 1, § 3 (Migne, <span class="tei tei-hi"><span style="font-style: italic">P. G.</span></span>,
+III, 376): Ἡ δὲ θέωσις ἐστιν ἡ
+πρὸς Θεὸν ἀφομοίωσίς τε καὶ
+ἕνωσις.</dd><dt class="tei tei-notelabel"><a id="note_1150" name="note_1150" href="#noteref_1150">1150.</a></dt><dd class="tei tei-notetext">Cfr. Petavius, <span class="tei tei-hi"><span style="font-style: italic">De Trinit.</span></span>, VIII,
+7, 12: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Ostendimus enim non
+semel, coniunctionem illam Spiritus
+S. neque φυσικήν neque ὑποστατικήν
+esse, h. e. neque naturalem
+neque personalem, quasi una fiat ex
+ambobus natura vel persona. Non
+enim quia et illi per adoptionis gratiam
+filii Dei sunt, ait Augustinus
+(In Ps. 67), ideo quisquam illorum
+est unigenitus. Neque enim ex personarum
+duarum copulatione unum
+aliquid per sese, sed κατα συμβεβηκός
+potest effici.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1151" name="note_1151" href="#noteref_1151">1151.</a></dt><dd class="tei tei-notetext">Cfr. Pohle-Preuss,
+<span class="tei tei-hi"><span style="font-style: italic">The Divine
+Trinity</span></span>, pp. 244 sqq.</dd><dt class="tei tei-notelabel"><a id="note_1152" name="note_1152" href="#noteref_1152">1152.</a></dt><dd class="tei tei-notetext">Cfr. Scheeben,
+<span class="tei tei-hi"><span style="font-style: italic">Die Mysterien
+des Christentums</span></span>, 2nd ed., p. 165,
+Freiburg 1898.</dd><dt class="tei tei-notelabel"><a id="note_1153" name="note_1153" href="#noteref_1153">1153.</a></dt><dd class="tei tei-notetext">Cfr. John XIV, 23; XVII, 20
+sqq.</dd><dt class="tei tei-notelabel"><a id="note_1154" name="note_1154" href="#noteref_1154">1154.</a></dt><dd class="tei tei-notetext">Gutberlet takes middle ground
+between the two theories and tries to
+reconcile them. Cfr. Heinrich-Gutberlet,
+<span class="tei tei-hi"><span style="font-style: italic">Dogmatische Theologie</span></span>, Vol.
+VIII, § 468. See also A. Rademacher,
+<span class="tei tei-hi"><span style="font-style: italic">Die übernatürliche Lebensordnung
+nach der paulinischen und
+johanneischen Theologie</span></span>, pp. 193
+sqq., Freiburg 1903.</dd><dt class="tei tei-notelabel"><a id="note_1155" name="note_1155" href="#noteref_1155">1155.</a></dt><dd class="tei tei-notetext">Cfr.
+R. F. Clarke, S. J., <span class="tei tei-hi"><span style="font-style: italic">Logic</span></span>, p. 174.</dd><dt class="tei tei-notelabel"><a id="note_1156" name="note_1156" href="#noteref_1156">1156.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Fides
+fiducialis</span></span>,”</span> <span class="tei tei-hi"><span style="font-style: italic">v. supra</span></span>, pp.
+<a href="#Pg255" class="tei tei-ref">255</a> sqq.</dd><dt class="tei tei-notelabel"><a id="note_1157" name="note_1157" href="#noteref_1157">1157.</a></dt><dd class="tei tei-notetext">Sess. VI, cap. 9; Denzinger-Bannwart,
+n. 684.</dd><dt class="tei tei-notelabel"><a id="note_1158" name="note_1158" href="#noteref_1158">1158.</a></dt><dd class="tei tei-notetext">Sess. VI, can. 13-15; Denzinger-Bannwart,
+n. 823 sqq.</dd><dt class="tei tei-notelabel"><a id="note_1159" name="note_1159" href="#noteref_1159">1159.</a></dt><dd class="tei tei-notetext">1 Cor. IV, 4:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Nihil enim mihi
+conscius sum, sed non in hoc iustificatus
+sum; qui autem iudicat me,
+Dominus est.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1160" name="note_1160" href="#noteref_1160">1160.</a></dt><dd class="tei tei-notetext">1 Cor. IX, 27:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Castigo corpus
+meum et in servitutem redigo, ne
+forte, quum aliis praedicaverim, ipse
+reprobus (ἀδόκιμος) efficiar.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1161" name="note_1161" href="#noteref_1161">1161.</a></dt><dd class="tei tei-notetext">Phil. II, 12:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Cum metu et
+tremore vestram salutem operamini.</span></span>”</span>
+Other Scriptural texts in Bellarmine,
+<span class="tei tei-hi"><span style="font-style: italic">De Iustificatione</span></span>, III, 4 sqq. For
+the solution of certain exegetical
+difficulties see the same author, <span class="tei tei-hi"><span style="font-style: italic">op.
+cit.</span></span>, III, 9, and Tepe, <span class="tei tei-hi"><span style="font-style: italic">Instit. Theol.</span></span>,
+Vol. III, pp. 210 sqq., Paris 1896.</dd><dt class="tei tei-notelabel"><a id="note_1162" name="note_1162" href="#noteref_1162">1162.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Hom. in
+I. Epist. ad Cor.</span></span>, 2.</dd><dt class="tei tei-notelabel"><a id="note_1163" name="note_1163" href="#noteref_1163">1163.</a></dt><dd class="tei tei-notetext">Eccles. IX, 1 sq.:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Nescit
+homo, utrum amore an odio dignus,
+etc.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1164" name="note_1164" href="#noteref_1164">1164.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Hieronymus in
+h. l.</span></span> (Migne, <span class="tei tei-hi"><span style="font-style: italic">P.
+L.</span></span>, XXIII, 1080): <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">In futuro
+igitur scient omnia et in vultu eorum
+sunt omnia, i.e. antecedet eos, quum
+de hac vita decesserint, notitia istius
+rei quia tunc est iudicum et nunc
+certamen. Et quicunque adversa
+sustinent, utrum per amorem Dei
+sustineant, ut Iob, an per odium, ut
+plurimi peccatores, nunc habetur
+incertum.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1165" name="note_1165" href="#noteref_1165">1165.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span>,
+VII, 25: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Rem et inutilem
+et difficilem postulasti: difficilem
+quidem, quia ego indignus sum, cui
+revelatio fieri debeat; inutilem vero,
+quia secura de peccatis tuis fieri non
+debes, nisi quum iam in die vitae tuae
+ultimo plangere eadem peccata minime
+valebis.</span></span>”</span> The Patristic argument
+is more fully developed by
+Bellarmine, <span class="tei tei-hi"><span style="font-style: italic">De Iustif.</span></span>, III, 7.</dd><dt class="tei tei-notelabel"><a id="note_1166" name="note_1166" href="#noteref_1166">1166.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Dogmengeschichte</span></span>, Vol. III, p.
+617.</dd><dt class="tei tei-notelabel"><a id="note_1167" name="note_1167" href="#noteref_1167">1167.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Conc. Trident.</span></span>, Sess. VI, cap.
+9: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Sicut nemo pius de Dei misericordia,
+de Christi merito deque
+sacramentorum efficacia dubitare
+debet, sic quilibet, dum seipsum
+suamque propriam infirmitatem et
+indispositionem respicit, de sua gratia
+formidare et timere potest, quum
+nullus scire valeat certitudine fidei,
+cui non potest subesse falsum, se
+gratiam Dei esse consecutum.</span></span>”</span>
+(Denzinger-Bannwart, n. 802.)</dd><dt class="tei tei-notelabel"><a id="note_1168" name="note_1168" href="#noteref_1168">1168.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span class="tei tei-hi"><span style="font-style: italic">Peirorem sequitur semper
+conclusio partem.</span></span>”</span> Cfr. Clarke,
+<span class="tei tei-hi"><span style="font-style: italic">Logic</span></span>, p. 322.</dd><dt class="tei tei-notelabel"><a id="note_1169" name="note_1169" href="#noteref_1169">1169.</a></dt><dd class="tei tei-notetext">Cfr.
+<span class="tei tei-hi"><span style="font-style: italic">Conc. Trident.</span></span>, Sess. VI,
+can. 16: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Si quis magnum illud
+usque in finem perseverantiae
+donum se certo habiturum absolutâ
+et infallibili certitudine dixerit, nisi
+hoc speciali revelatione didicerit,
+anathema sit.</span></span>”</span> (Denzinger-Bannwart,
+n. 826.)</dd><dt class="tei tei-notelabel"><a id="note_1170" name="note_1170" href="#noteref_1170">1170.</a></dt><dd class="tei tei-notetext">In his little treatise <span class="tei tei-hi"><span style="font-style: italic">De Certitudine
+Gratiae</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_1171" name="note_1171" href="#noteref_1171">1171.</a></dt><dd class="tei tei-notetext">Sess. VI, cap. 9:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">... iustificatos
+absque ulla dubitatione apud
+semetipsos statuere, se esse iustificatos.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1172" name="note_1172" href="#noteref_1172">1172.</a></dt><dd class="tei tei-notetext">Rom. VIII, 38 sq.: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Certus
+sum enim (πέπεισμαι=persuasum
+habeo), quia neque mors neque vita ...
+poterit nos separare a caritate
+Dei, quae est in Christo Iesu.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1173" name="note_1173" href="#noteref_1173">1173.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Tract.
+in Ioa.</span></span>, I, 3, 5, n. 10:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Quid nos scimus? Quia transivimus
+de morte ad vitam. Unde
+scimus? Quia diligimus fratres.
+Nemo interroget hominem, redeat
+unusquisque ad cor suum; si ibi
+invenerit caritatem fraternam, securus
+sit, quia transiit a morte ad
+vitam.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1174" name="note_1174" href="#noteref_1174">1174.</a></dt><dd class="tei tei-notetext">Cfr. the <span class="tei tei-hi"><span style="font-style: italic">Imitation of Christ</span></span> by
+Thomas à Kempis, III, 54 sqq. On
+the whole subject of this subdivision
+the student may profitably consult
+the <span class="tei tei-hi"><span style="font-style: italic">Summa Theologica</span></span> of St.
+Thomas, 1a 2ae, qu. 112, art. 5;
+Suarez, <span class="tei tei-hi"><span style="font-style: italic">De Gratia</span></span>, IX, 9-11, and
+Billuart, <span class="tei tei-hi"><span style="font-style: italic">De Gratia</span></span>, diss. 6, art. 4.</dd><dt class="tei tei-notelabel"><a id="note_1175" name="note_1175" href="#noteref_1175">1175.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Serm. de
+Nativitate Mariae</span></span>:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Omnes Christiani aeque magni
+sumus sicut mater Dei, et aeque
+sancti sicut ipsa.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1176" name="note_1176" href="#noteref_1176">1176.</a></dt><dd class="tei tei-notetext">Sess.
+VI, cap. 7: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Iustitiam
+in nobis recipientes, unusquisque
+suam secundum mensuram, quam
+Spiritus Sanctus partitur singulis
+prout vult, et secundum propriam
+cuiusque dispositionem et cooperationem.</span></span>”</span>
+(Denzinger-Bannwart, n.
+799.)</dd><dt class="tei tei-notelabel"><a id="note_1177" name="note_1177" href="#noteref_1177">1177.</a></dt><dd class="tei tei-notetext">Sess.
+VI, cap. 10: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Iustificati ...
+in ipsa iustitia per Christi
+gratiam accepta, cooperante fide
+bonis operibus crescunt atque magis
+iustificantur.</span></span>”</span>  (Denzinger-Bannwart,
+n. 803.)</dd><dt class="tei tei-notelabel"><a id="note_1178" name="note_1178" href="#noteref_1178">1178.</a></dt><dd class="tei tei-notetext">Sess.
+VI, can. 24: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Si quis
+dixerit, iustitiam acceptam non conservari
+atque etiam augeri coram
+Deo per bona opera, sed opera ipsa
+fructus solummodo et signa esse
+iustificationis adeptae, non autem
+ipsius augendae causam, anathema
+sit.</span></span>”</span> (Denzinger-Bannwart, n. 834.)</dd><dt class="tei tei-notelabel"><a id="note_1179" name="note_1179" href="#noteref_1179">1179.</a></dt><dd class="tei tei-notetext">Prov.
+IV, 18: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Iustorum autem
+semita quasi lux splendens procedit
+et crescit usque ad perfectam
+diem.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1180" name="note_1180" href="#noteref_1180">1180.</a></dt><dd class="tei tei-notetext">Ecclus. XVIII, 22:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Non impediaris
+orare semper et ne verearis
+usque ad mortem iustificari, quoniam
+merces Dei manet in aeternum.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1181" name="note_1181" href="#noteref_1181">1181.</a></dt><dd class="tei tei-notetext">2 Pet. III, 18:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Crescite vero
+in gratia et in cognitione Domini
+nostri et Salvatoris Iesu Christi.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1182" name="note_1182" href="#noteref_1182">1182.</a></dt><dd class="tei tei-notetext">2 Cor.
+IX, 10: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">[Deus] augebit
+incrementa frugum iustitiae
+vestrae.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1183" name="note_1183" href="#noteref_1183">1183.</a></dt><dd class="tei tei-notetext">Eph. IV, 7:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Unicuique autem
+nostrum data est gratia secundum
+mensuram donationis Christi.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1184" name="note_1184" href="#noteref_1184">1184.</a></dt><dd class="tei tei-notetext">Apoc. XXII, 11 sq.:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Qui
+iustus est, iustificetur adhuc, et
+sanctus sanctificetur adhuc. Ecce
+venio cito et merces mea mecum
+est, reddere unicuique secundum
+opera sua.</span></span>”</span> Cfr. Bellarmine, <span class="tei tei-hi"><span style="font-style: italic">De
+Iustific.</span></span>, III, 16.</dd><dt class="tei tei-notelabel"><a id="note_1185" name="note_1185" href="#noteref_1185">1185.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Contra
+Iovin.</span></span>, II, n. 23:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Unicuique nostrum data est gratia
+iuxta mensuram gratiae (Eph. 4, 7);
+non quod mensura Christi diversa
+sit, sed tantum gratiae eius infunditur,
+quantum valemus haurire</span></span>.”</span></dd><dt class="tei tei-notelabel"><a id="note_1186" name="note_1186" href="#noteref_1186">1186.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.</span></span>,
+167, n. 13: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Induti sunt
+sancti iustitiâ (Job 29, 14), alius
+magis, alius minus; et nemo hic vivit
+sine peccato et hoc alius magis, alius
+minus: optimus autem est qui minimum.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1187" name="note_1187" href="#noteref_1187">1187.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Summa
+Theol.</span></span>, 1a 2ae, qu. 112,
+art. 4, ad 3: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Vita naturalis pertinet
+ad substantiam hominis, et
+ideo non recipit magis et minus;
+sed vitam gratiae participat homo
+accidentaliter, et ideo eam potest
+homo magis vel minus habere.</span></span>”</span> On
+the teaching of Tradition cfr. Alb.
+a Bulsano, <span class="tei tei-hi"><span style="font-style: italic">Instit. Theol. Dogmat.</span></span>,
+ed. G. a Graun, O. Cap., Vol. II,
+p. 254, Innsbruck 1894.</dd><dt class="tei tei-notelabel"><a id="note_1188" name="note_1188" href="#noteref_1188">1188.</a></dt><dd class="tei tei-notetext">Ecclus. XVIII, 22; Apoc.
+XXII, 11.</dd><dt class="tei tei-notelabel"><a id="note_1189" name="note_1189" href="#noteref_1189">1189.</a></dt><dd class="tei tei-notetext">Cfr. Vasquez,
+<span class="tei tei-hi"><span style="font-style: italic">Comment. in
+Summam Theol.</span></span>, 1a 2ae, disp. 221,
+cap. 9, n. 77.</dd><dt class="tei tei-notelabel"><a id="note_1190" name="note_1190" href="#noteref_1190">1190.</a></dt><dd class="tei tei-notetext">Ecclus. XIX, 1:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Qui spernit
+modica, paulatim decidet.</span></span>”</span> For
+a fuller treatment of this subject we
+refer the student to St. Thomas,
+<span class="tei tei-hi"><span style="font-style: italic">Summa Theol.</span></span>, 2a 2ae, qu. 24, art.
+10.</dd><dt class="tei tei-notelabel"><a id="note_1191" name="note_1191" href="#noteref_1191">1191.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">V. supra</span></span>,
+pp. <a href="#Pg328" class="tei tei-ref">328</a> sqq.</dd><dt class="tei tei-notelabel"><a id="note_1192" name="note_1192" href="#noteref_1192">1192.</a></dt><dd class="tei tei-notetext">Cfr.
+Suarez, <span class="tei tei-hi"><span style="font-style: italic">Disp. Metaph.</span></span>, l.
+II, disp. 16.</dd><dt class="tei tei-notelabel"><a id="note_1193" name="note_1193" href="#noteref_1193">1193.</a></dt><dd class="tei tei-notetext">The
+authority of St. Thomas
+himself can be invoked by neither
+party to this controversy. Cfr.
+Sylvius, <span class="tei tei-hi"><span style="font-style: italic">Comment. in S. Theol.</span></span>, 2a
+2ae, qu. 24, art. 3.</dd><dt class="tei tei-notelabel"><a id="note_1194" name="note_1194" href="#noteref_1194">1194.</a></dt><dd class="tei tei-notetext">For a fuller treatment of this
+topic see Tepe, <span class="tei tei-hi"><span style="font-style: italic">Instit. Theol.</span></span>, Vol.
+III, pp. 217 sqq.</dd><dt class="tei tei-notelabel"><a id="note_1195" name="note_1195" href="#noteref_1195">1195.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">V. supra</span></span>,
+pp. <a href="#Pg336" class="tei tei-ref">336</a> sqq.</dd><dt class="tei tei-notelabel"><a id="note_1196" name="note_1196" href="#noteref_1196">1196.</a></dt><dd class="tei tei-notetext">Suarez, <span class="tei tei-hi"><span style="font-style: italic">De
+Gratia</span></span>, IX, 2, 13.</dd><dt class="tei tei-notelabel"><a id="note_1197" name="note_1197" href="#noteref_1197">1197.</a></dt><dd class="tei tei-notetext">Suarez, <span class="tei tei-hi"><span style="font-style: italic">op.
+cit.</span></span>, IX, 4, 15.</dd><dt class="tei tei-notelabel"><a id="note_1198" name="note_1198" href="#noteref_1198">1198.</a></dt><dd class="tei tei-notetext">Sess. VI, cap. 10:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Hoc vero
+iustitiae incrementum petit sancta
+Ecclesia, quum orat: Da nobis, Domine,
+fidei, spei et caritatis augmentum.</span></span>”</span>
+(Denzinger-Bannwart, n. 803).
+Cfr. De Lugo, <span class="tei tei-hi"><span style="font-style: italic">De Fide</span></span>, disp. 16,
+sect. 2.</dd><dt class="tei tei-notelabel"><a id="note_1199" name="note_1199" href="#noteref_1199">1199.</a></dt><dd class="tei tei-notetext">Cfr. St. Thomas, <span class="tei tei-hi"><span style="font-style: italic">Summa
+Theol.</span></span>, 2a 2ae, qu. 24, art. 7.</dd><dt class="tei tei-notelabel"><a id="note_1200" name="note_1200" href="#noteref_1200">1200.</a></dt><dd class="tei tei-notetext">Cfr.
+Pohle-Preuss, <span class="tei tei-hi"><span style="font-style: italic">Christology</span></span>,
+pp. 231 sqq.</dd><dt class="tei tei-notelabel"><a id="note_1201" name="note_1201" href="#noteref_1201">1201.</a></dt><dd class="tei tei-notetext">Cfr.
+Pohle-Preuss, <span class="tei tei-hi"><span style="font-style: italic">Mariology</span></span>,
+pp. 24 sqq.</dd><dt class="tei tei-notelabel"><a id="note_1202" name="note_1202" href="#noteref_1202">1202.</a></dt><dd class="tei tei-notetext">For a
+more elaborate treatment
+the reader is referred to Suarez,
+<span class="tei tei-hi"><span style="font-style: italic">De Gratia</span></span>, IX, 6, 11, and Schiffini,
+<span class="tei tei-hi"><span style="font-style: italic">De Gratia Divina</span></span>, pp. 570 sq., Freiburg
+1901.</dd><dt class="tei tei-notelabel"><a id="note_1203" name="note_1203" href="#noteref_1203">1203.</a></dt><dd class="tei tei-notetext">Sess. VI, can. 23:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Si quis
+hominem semel iustificatum dixerit
+amplius peccare non posse neque
+gratiam amittere atque ideo eum, qui
+labitur et peccat, numquam vere fuisse
+iustificatum; ... anathema sit.</span></span>”</span>
+(Denzinger-Bannwart, n. 833.)</dd><dt class="tei tei-notelabel"><a id="note_1204" name="note_1204" href="#noteref_1204">1204.</a></dt><dd class="tei tei-notetext">Sess. VI, can. 27:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Si quis
+dixerit, nullum esse mortale peccatum
+nisi infidelitatis, aut nullo alio
+quantumvis gravi et enormi praeterquam
+infidelitatis peccato semel acceptam
+gratiam amitti, anathema
+sit.</span></span>”</span> (Denzinger-Bannwart, n. 837).</dd><dt class="tei tei-notelabel"><a id="note_1205" name="note_1205" href="#noteref_1205">1205.</a></dt><dd class="tei tei-notetext">Sess. VI, cap. 11:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Licet in
+hac mortali vita quantumvis sancti
+et iusti in levia saltem et quotidiana,
+quae etiam venialia dicuntur, peccata
+quandoque cadant, non propterea
+desinunt esse iusti.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1206" name="note_1206" href="#noteref_1206">1206.</a></dt><dd class="tei tei-notetext">Ez. XVIII, 24:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Si autem
+averterit se iustus a iustitia sua, et
+fecerit iniquitatem secundum omnes
+abominationes, quas operari solet impius,
+numquid vivet? Omnes iustitiae
+eius, quas fecerat, non recordabuntur;
+in praevaricatione, quâ
+praevaricatus est, et in peccato suo,
+quod peccavit, in ipsis morietur.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1207" name="note_1207" href="#noteref_1207">1207.</a></dt><dd class="tei tei-notetext">Matth. XXVI, 41:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Vigilate
+et orate, ut non intretis in tentationem.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1208" name="note_1208" href="#noteref_1208">1208.</a></dt><dd class="tei tei-notetext">1 Cor. X, 12:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Qui se existitmat
+stare, videat ne cadat.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1209" name="note_1209" href="#noteref_1209">1209.</a></dt><dd class="tei tei-notetext">1 Cor. VI, 9 sq.:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Nolite
+errare, neque fornicarii neque idolis
+servientes neque adulteri neque
+molles neque masculorum concubitores
+neque fures neque avari
+neque ebriosi neque maledici neque
+rapaces regnum Dei possidebunt.</span></span>”</span>
+Cfr. <span class="tei tei-hi"><span style="font-style: italic">Conc. Trident.</span></span>, Sess. VI, cap.
+15 (Denzinger-Bannwart, n. 808).</dd><dt class="tei tei-notelabel"><a id="note_1210" name="note_1210" href="#noteref_1210">1210.</a></dt><dd class="tei tei-notetext">1
+John III, 9: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Omnis, qui
+natus est ex Deo, peccatum non facit:
+quoniam semen ipsius in eo
+manet, et non potest peccare, quoniam
+ex Deo natus est.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1211" name="note_1211" href="#noteref_1211">1211.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Contra Iovin.</span></span>,
+1. II: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Propterea
+scribo vobis, filioli mei, omnis
+qui natus est ex Deo, non peccat,
+ut non peccetis et tamdiu sciatis vos
+in generatione Domini permanere,
+quamdiu non peccaveritis.</span></span>”</span> On the
+different interpretations of 1 John
+III, 9, an admittedly difficult text,
+see Bellarmine, <span class="tei tei-hi"><span style="font-style: italic">De Iustific.</span></span>, III, 15.</dd><dt class="tei tei-notelabel"><a id="note_1212" name="note_1212" href="#noteref_1212">1212.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Corrept.
+et Gratia</span></span>, c. VI,
+n. 9: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Si iam regeneratus et iustificatus
+in malam vitam suâ voluntate
+relabitur, certe iste non potest
+dicere: Non accepti, quia acceptam
+gratiam Dei suo in malum libero
+amisit arbitrio.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1213" name="note_1213" href="#noteref_1213">1213.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Hom.
+in Ez.</span></span>, 9, 1: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Sicuti
+qui a fide recedit, apostata est, ita
+qui ad perversum opus, quod deseruerit,
+redit, ab omnipotente Deo
+apostata deputatur, etiamsi fidem
+tenere videatur; unum enim sine
+altero nil prodesse valet, quia nec
+fides sine operibus nec opera adiuvant
+sine fide.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1214" name="note_1214" href="#noteref_1214">1214.</a></dt><dd class="tei tei-notetext">For the solution of certain difficulties
+see Schiffini, <span class="tei tei-hi"><span style="font-style: italic">De Gratia Divina</span></span>,
+pp. 591 sqq. On the penitential
+discipline of the early Church
+cfr. G. Rauschen, <span class="tei tei-hi"><span style="font-style: italic">Eucharist and
+Penance in the First Six Centuries</span></span>,
+pp. 152 sqq., St. Louis 1913.</dd><dt class="tei tei-notelabel"><a id="note_1215" name="note_1215" href="#noteref_1215">1215.</a></dt><dd class="tei tei-notetext">Cfr. <span class="tei tei-hi"><span style="font-style: italic">Conc. Trident.</span></span>,
+Sess. VI, can. 28: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Si quis dixerit, amissâ
+per peccatum gratiâ simul et fidem
+semper amitti, aut fidem quae remanet
+non esse veram fidem, licet non
+sit viva, aut eum qui fidem sine
+caritate habet, non esse Christianum,
+anathema sit.</span></span>”</span> (Denzinger-Bannwart,
+n. 838.)</dd><dt class="tei tei-notelabel"><a id="note_1216" name="note_1216" href="#noteref_1216">1216.</a></dt><dd class="tei tei-notetext">Cfr. <span class="tei tei-hi"><span style="font-style: italic">Conc. Trident.</span></span>, Sess. VI,
+cap. 15: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Non modo infidelitate,
+per quam et ipsa fides amittitur, sed
+etiam quocunque alio mortali peccato,
+quamvis non amittatur fides,
+acceptam iustificationis gratiam
+amitti.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1217" name="note_1217" href="#noteref_1217">1217.</a></dt><dd class="tei tei-notetext">Cfr. <span class="tei tei-hi"><span style="font-style: italic">Prop.
+Quesnelli damn. a Clemente XI</span></span>, prop. 57: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Totum
+deest peccatori, quando ei deest spes,
+et non est spes in Deo, ubi non est
+amor Dei.</span></span>”</span> (Denzinger-Bannwart,
+n. 1407.)</dd><dt class="tei tei-notelabel"><a id="note_1218" name="note_1218" href="#noteref_1218">1218.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">V. supra</span></span>,
+<a href="#Part_II_Chapter_II_Section_2" class="tei tei-ref">Section 2</a>.</dd><dt class="tei tei-notelabel"><a id="note_1219" name="note_1219" href="#noteref_1219">1219.</a></dt><dd class="tei tei-notetext">The questions discussed in this
+subdivision of our treatise are more
+fully treated by Ripalda, <span class="tei tei-hi"><span style="font-style: italic">De Ente
+Supernaturali</span></span>, disp. 128, sect. 4, and
+by Suarez, <span class="tei tei-hi"><span style="font-style: italic">De Gratia</span></span>, IX, 3 sqq.</dd><dt class="tei tei-notelabel"><a id="note_1220" name="note_1220" href="#noteref_1220">1220.</a></dt><dd class="tei tei-notetext">Sess. VI,
+cap. 16.</dd><dt class="tei tei-notelabel"><a id="note_1221" name="note_1221" href="#noteref_1221">1221.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">V. supra</span></span>,
+p. <a href="#Pg131" class="tei tei-ref">131</a>.</dd><dt class="tei tei-notelabel"><a id="note_1222" name="note_1222" href="#noteref_1222">1222.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">V. supra</span></span>,
+pp. <a href="#Pg132" class="tei tei-ref">132</a> sqq.</dd><dt class="tei tei-notelabel"><a id="note_1223" name="note_1223" href="#noteref_1223">1223.</a></dt><dd class="tei tei-notetext"><span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Realitas
+sive existentia meriti.</span></span></dd><dt class="tei tei-notelabel"><a id="note_1224" name="note_1224" href="#noteref_1224">1224.</a></dt><dd class="tei tei-notetext"><span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Conditiones
+meriti.</span></span></dd><dt class="tei tei-notelabel"><a id="note_1225" name="note_1225" href="#noteref_1225">1225.</a></dt><dd class="tei tei-notetext"><span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Obiecta
+meriti.</span></span></dd><dt class="tei tei-notelabel"><a id="note_1226" name="note_1226" href="#noteref_1226">1226.</a></dt><dd class="tei tei-notetext">Cfr. <span class="tei tei-hi"><span style="font-style: italic">Conc. Viennense</span></span>, A. D.
+1311 (<span class="tei tei-hi"><span style="font-style: italic">Clementin.</span></span>, l. V, tit. 3: <span class="tei tei-q">“De
+Haereticis”</span>) in Denzinger-Bannwart,
+n. 471 sqq.</dd><dt class="tei tei-notelabel"><a id="note_1227" name="note_1227" href="#noteref_1227">1227.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">In omni
+opere bono iustus peccat.</span></span>”</span> <span class="tei tei-hi"><span style="font-style: italic">Prop. Lutheri Damnatae
+A. D. 1520 a Leone X</span></span>, prop. 31
+(Denzinger-Bannwart, n. 771).</dd><dt class="tei tei-notelabel"><a id="note_1228" name="note_1228" href="#noteref_1228">1228.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Opus bonum,
+optime factum
+est veniale peccatum</span></span>.”</span> Prop. 32, <span class="tei tei-hi"><span style="font-style: italic">l.
+c.</span></span>, n. 772.</dd><dt class="tei tei-notelabel"><a id="note_1229" name="note_1229" href="#noteref_1229">1229.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Omne
+opus iusti damnabile
+est et peccatum mortale, si iudicio
+Dei iudicetur.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1230" name="note_1230" href="#noteref_1230">1230.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Inquinamenta
+et sordes.</span></span>”</span>
+<span class="tei tei-hi"><span style="font-style: italic">Instit.</span></span>, III, 12, 4.</dd><dt class="tei tei-notelabel"><a id="note_1231" name="note_1231" href="#noteref_1231">1231.</a></dt><dd class="tei tei-notetext">Quietism
+(Michael de Molinos
+<span class="tei tei-hi"><span style="font-style: italic">et al.</span></span>) denied the meritoriousness
+of good works performed in the
+<span class="tei tei-q">“state of passive repose”</span> (<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">quies</span></span>).</dd><dt class="tei tei-notelabel"><a id="note_1232" name="note_1232" href="#noteref_1232">1232.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Debetur
+merces bonis operibus,
+si fiant; sed gratia, quae non
+debetur, praecedit ut fiant.</span></span>”</span> Can.
+18 (Denzinger-Bannwart, n. 191.)</dd><dt class="tei tei-notelabel"><a id="note_1233" name="note_1233" href="#noteref_1233">1233.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Cap.
+Firmiter</span></span>: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Non solum
+autem virgines et continentes,
+verum etiam coniugati per rectam
+fidem et operationem bonam placentes
+Deo ad aeternam merentur beatitudinem
+pervenire.</span></span>”</span> (Denzinger-Bannwart,
+n. 430.)</dd><dt class="tei tei-notelabel"><a id="note_1234" name="note_1234" href="#noteref_1234">1234.</a></dt><dd class="tei tei-notetext">Sess. VI, cap. 16:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">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
+reddenda.</span></span>”</span> (Denzinger-Bannwart,
+n. 809.)</dd><dt class="tei tei-notelabel"><a id="note_1235" name="note_1235" href="#noteref_1235">1235.</a></dt><dd class="tei tei-notetext">Sess. VI, can. 25:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Si quis
+in quolibet bono opere iustum saltem
+venialiter peccare dixerit, aut quod
+intolerabilius est, mortaliter atque
+ideo poenas aeternas mereri, tantumque
+ob id non damnari quia Deus ea
+opera non imputat ad damnationem,
+anathema sit.</span></span>”</span> (Denzinger-Bannwart,
+n. 835.)</dd><dt class="tei tei-notelabel"><a id="note_1236" name="note_1236" href="#noteref_1236">1236.</a></dt><dd class="tei tei-notetext">Sess. VI, can. 26:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Si quis
+dixerit, iustos non debere pro bonis
+operibus, quae in Deo fuerint facta,
+exspectare et sperare aeternam retributionem
+a Deo per eius misericordiam
+et Iesu Christi meritum, si
+bene agendo et divina mandata custodiendo
+usque in finem perseveraverint,
+anathema sit.</span></span>”</span> (Denzinger-Bannwart,
+n. 836.)</dd><dt class="tei tei-notelabel"><a id="note_1237" name="note_1237" href="#noteref_1237">1237.</a></dt><dd class="tei tei-notetext">Sess. VI, can. 32:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Si quis
+dixerit, ... ipsum iustificatum bonis
+operibus, quae ab eo per Dei gratiam
+et Iesu Christi meritum, cuius vivum
+membrum est, fiunt, non vere mereri
+augmentum gratiae, ... anathema
+sit.</span></span>”</span> (Denzinger-Bannwart, n. 842.)</dd><dt class="tei tei-notelabel"><a id="note_1238" name="note_1238" href="#noteref_1238">1238.</a></dt><dd class="tei tei-notetext">Cfr. Denzinger-Bannwart, n.
+1221 sqq.</dd><dt class="tei tei-notelabel"><a id="note_1239" name="note_1239" href="#noteref_1239">1239.</a></dt><dd class="tei tei-notetext">Wisd. V, 16:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Iusti autem in
+perpetuum vivent et apud Dominum
+est merces eorum.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1240" name="note_1240" href="#noteref_1240">1240.</a></dt><dd class="tei tei-notetext">Ecclus. XVIII, 22:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Ne verearis
+usque ad mortem iustificari,
+quoniam merces Dei manet in aeternum.</span></span>”</span>
+Cfr. Gen. XV, 1.</dd><dt class="tei tei-notelabel"><a id="note_1241" name="note_1241" href="#noteref_1241">1241.</a></dt><dd class="tei tei-notetext">Matth. V, 12:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Gaudete et
+exultate, quoniam merces vestra
+copiosa est in caelis.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1242" name="note_1242" href="#noteref_1242">1242.</a></dt><dd class="tei tei-notetext">Rom. II, 6 sq.:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">... qui
+reddet unicuique secundum opera
+eius, iis quidem, qui secundum patientiam
+boni operis gloriam et honorem
+et incorruptionem quaerunt,
+vitam aeternam.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1243" name="note_1243" href="#noteref_1243">1243.</a></dt><dd class="tei tei-notetext">2 Tim. IV, 7 sq.:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Bonum
+certamen certavi, cursum consummavi,
+fidem servavi. In reliquo reposita
+est mihi corona iustitiae, quam
+reddet mihi Dominus in illa die iustus
+iudex; non solum autem mihi,
+sed et iis qui diligunt adventum
+eius.</span></span>”</span> Cfr. 1 Cor. IX, 25.</dd><dt class="tei tei-notelabel"><a id="note_1244" name="note_1244" href="#noteref_1244">1244.</a></dt><dd class="tei tei-notetext">1 Cor. III, 8:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Unusquisque
+autem propriam mercedem accipiet,
+secundum suum laborem.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1245" name="note_1245" href="#noteref_1245">1245.</a></dt><dd class="tei tei-notetext">Col.
+III, 23 sq.: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Quodcunque
+facitis, ex animo operamini sicut
+Domino et non hominibus, scientes
+quod a Domino accipietis retributionem
+haereditatis.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1246" name="note_1246" href="#noteref_1246">1246.</a></dt><dd class="tei tei-notetext">Iac. I, 12:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Beatus vir, qui
+suffert tentationem, quoniam, quum
+probatus fuerit, accipiet coronam
+vitae, quam repromisit Deus diligentibus
+se.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1247" name="note_1247" href="#noteref_1247">1247.</a></dt><dd class="tei tei-notetext">Apoc. II, 10:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Esto fidelis
+usque ad mortem, et dabo tibi coronam
+vitae.</span></span>”</span> For additional Scripture
+texts see Bellarmine, <span class="tei tei-hi"><span style="font-style: italic">De Iustificatione</span></span>,
+V, 3, 5.</dd><dt class="tei tei-notelabel"><a id="note_1248" name="note_1248" href="#noteref_1248">1248.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep. ad Rom.</span></span>,
+IV, 1.</dd><dt class="tei tei-notelabel"><a id="note_1249" name="note_1249" href="#noteref_1249">1249.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Adv.
+Haer.</span></span>, IV, 37.</dd><dt class="tei tei-notelabel"><a id="note_1250" name="note_1250" href="#noteref_1250">1250.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Offic.</span></span>,
+I, 15, 57: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Nonne
+evidens est, meritorum aut praemia
+aut supplicia post mortem manere?</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1251" name="note_1251" href="#noteref_1251">1251.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Moribus Ecclesiae</span></span>, I, 25:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Vita aeterna est totum praemium,
+cuius promissione gaudemus, nec
+praemium potest praecedere merita
+priusque homini dari, quam dignus
+est. Quid enim hoc iniustius et
+quid iustius Deo? Non ergo debemus
+poscere praemia, antequam
+mereamur accipere.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1252" name="note_1252" href="#noteref_1252">1252.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep.
+ad Sixt.</span></span>, 194, n. 20:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Sicut merito peccati tamquam stipendium
+redditur mors, ita merito
+iustitiae tamquam stipendium vita
+aeterna.... Unde etiam et merces
+appellatur plurimis s. Scripturarum
+locis.</span></span>”</span> Other Patristic texts inculcating
+the meritoriousness of good
+works performed in the state of
+grace can be found in Bellarmine,
+<span class="tei tei-hi"><span style="font-style: italic">De Iustif.</span></span>, V, 4, 6. For the solution
+of objections raised against the
+Patristic argument consult Schiffini,
+<span class="tei tei-hi"><span style="font-style: italic">De Gratia Divina</span></span>, pp. 609 sqq.</dd><dt class="tei tei-notelabel"><a id="note_1253" name="note_1253" href="#noteref_1253">1253.</a></dt><dd class="tei tei-notetext">Cfr. St. Thomas,
+<span class="tei tei-hi"><span style="font-style: italic">Summa Theol.</span></span>,
+1a 2ae, qu. 21, art. 4.</dd><dt class="tei tei-notelabel"><a id="note_1254" name="note_1254" href="#noteref_1254">1254.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Cfr.
+Prop. Baii damn, a Pio V</span></span>,
+13 (Denzinger-Bannwart, n. 1013):
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Opera bona a filiis adoptionis facta
+non accipiunt rationem meriti ex
+eo, quod fiunt per Spiritum adoptionis
+inhabitantem corda filiorum
+Dei, sed tantum ex eo, quod sunt
+conformia legi quodque per ea praestatur
+obedientia legi.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1255" name="note_1255" href="#noteref_1255">1255.</a></dt><dd class="tei tei-notetext">Cfr.
+<span class="tei tei-hi"><span style="font-style: italic">Conc. Trident.</span></span>, Sess. VI,
+cap. 16: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Absit, ut Christianus
+homo in se ipso vel confidat vel
+glorietur, et non in Domino, cuius
+tanta est erga homines bonitas,
+ut eorum velit esse merita, quae
+sunt ipsius dona.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1256" name="note_1256" href="#noteref_1256">1256.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Conc.
+Florent.</span></span>, A. D. 1439,
+(<span class="tei tei-hi"><span style="font-style: italic">apud</span></span> Denzinger-Bannwart, n. 693):
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">... et intueri clare ipsum Deum
+trinum et unum, sicuti est, pro meritorum tamen diversitate alium alio
+perfectius.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1257" name="note_1257" href="#noteref_1257">1257.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">V. supra</span></span>,
+pp. <a href="#Pg356" class="tei tei-ref">356</a> sqq.</dd><dt class="tei tei-notelabel"><a id="note_1258" name="note_1258" href="#noteref_1258">1258.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Conc. Trident.</span></span>, Sess. XIV, cap.
+8: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Ita non habet homo, unde glorietur,
+sed omnis gloriatio nostra
+in Christo est, in quo vivimus, in
+quo movemur, in quo satisfacimus
+facientes fructus dignos poenitentiae,
+qui ex illo vim habent, ab illo offeruntur
+Patri et per illum acceptantur
+a Patre.</span></span>”</span> (Denzinger-Bannwart, n.
+904.)</dd><dt class="tei tei-notelabel"><a id="note_1259" name="note_1259" href="#noteref_1259">1259.</a></dt><dd class="tei tei-notetext">Cfr.
+<span class="tei tei-hi"><span style="font-style: italic">Conc. Trident.</span></span>, Sess. VI,
+can. 33: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Si quis dixerit, per hanc
+doctrinam catholicam de iustificatione,
+a s. Synodo hoc praesenti decreto
+expressam, aliquâ ex parte
+gloriae Dei vel meritis Iesu Christi
+D. N. derogari, et non potius veritatem
+fidei nostrae, Dei denique ac
+Christi Iesu gloriam illustrari, anathema
+sit.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1260" name="note_1260" href="#noteref_1260">1260.</a></dt><dd class="tei tei-notetext">Cfr. Bellarmine, <span class="tei tei-hi"><span style="font-style: italic">De Iustificatione</span></span>,
+V, 7. See also the article
+on <span class="tei tei-q">“Merit”</span> in the <span class="tei tei-hi"><span style="font-style: italic">Catholic Encyclopedia</span></span>,
+Vol. X.</dd><dt class="tei tei-notelabel"><a id="note_1261" name="note_1261" href="#noteref_1261">1261.</a></dt><dd class="tei tei-notetext">Sess. VI, cap. 16:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">vere
+promeruisse</span></span>;”</span> Sess. VI, can. 32:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">vere mereri</span></span>.”</span></dd><dt class="tei tei-notelabel"><a id="note_1262" name="note_1262" href="#noteref_1262">1262.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Hist.
+Conc. Trident.</span></span>, VIII, 4.</dd><dt class="tei tei-notelabel"><a id="note_1263" name="note_1263" href="#noteref_1263">1263.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Operibus
+post acceptam iustificationem
+peractis adeoque divinâ
+gratiâ informatis redditisque ob
+merita Christi potentioribus, cuius
+vivum membrum est is qui ea peragit,
+omnes concedebant rationem
+meriti condigni ad conservandam
+augendamque eandem gratiam aeternaeque
+felicitatis consequendam.</span></span>”</span>
+(Pallavicini, <span class="tei tei-hi"><span style="font-style: italic">l.c.</span></span>)</dd><dt class="tei tei-notelabel"><a id="note_1264" name="note_1264" href="#noteref_1264">1264.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">V. infra</span></span>,
+<a href="#Part_II_Chapter_III_Section_2" class="tei tei-ref">Sect. 2</a>.</dd><dt class="tei tei-notelabel"><a id="note_1265" name="note_1265" href="#noteref_1265">1265.</a></dt><dd class="tei tei-notetext">Heb. VI, 10:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Non enim iniustus
+est Deus, ut obliviscatur operis
+vestri.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1266" name="note_1266" href="#noteref_1266">1266.</a></dt><dd class="tei tei-notetext">2 Tim. IV, 8:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">... reposita
+est mihi</span></span>,”</span> etc. See note 24, <span class="tei tei-hi"><span style="font-style: italic">supra</span></span>,
+p. <a href="#Pg403" class="tei tei-ref">403</a>.</dd><dt class="tei tei-notelabel"><a id="note_1267" name="note_1267" href="#noteref_1267">1267.</a></dt><dd class="tei tei-notetext">Iac. I, 12:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Beatus vir, qui
+suffert tentationem</span></span>,”</span> etc. <span class="tei tei-hi"><span style="font-style: italic">V. supra</span></span>,
+note 27, p. <a href="#Pg403" class="tei tei-ref">403</a>.</dd><dt class="tei tei-notelabel"><a id="note_1268" name="note_1268" href="#noteref_1268">1268.</a></dt><dd class="tei tei-notetext">Wisd. III, 5:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Deus tentavit eos et
+invenit illos dignos se.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1269" name="note_1269" href="#noteref_1269">1269.</a></dt><dd class="tei tei-notetext">2 Thess. I, 4 sq.:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">In omnibus
+persecutionibus vestris et tribulationibus,
+quas sustinetis in exemplum
+iusti iudicii Dei, ut digni
+habeamini in regno Dei, pro quo et
+patimini.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1270" name="note_1270" href="#noteref_1270">1270.</a></dt><dd class="tei tei-notetext">Apoc. III, 4:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Ambulabunt
+mecum in albis, quia digni sunt.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1271" name="note_1271" href="#noteref_1271">1271.</a></dt><dd class="tei tei-notetext">Matth. XXV, 34 sq.:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Venite,
+benedicti Patris mei, possidete paratum
+vobis regnum a constitutione
+mundi; esurivi enim et dedistis mihi
+manducare....</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1272" name="note_1272" href="#noteref_1272">1272.</a></dt><dd class="tei tei-notetext">1 John III, 9.</dd><dt class="tei tei-notelabel"><a id="note_1273" name="note_1273" href="#noteref_1273">1273.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Summa
+Theol.</span></span>, 1a 2ae, qu. 114,
+art. 3, ad 3: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Gratia Spiritus S.,
+quam in praesenti habemus, etsi
+non sit aequalis gloriae in actu, est
+tamen aequalis in virtute, sicut semen
+arboris, in quo est virtus ad
+totam arborem. Et similiter per
+gratiam inhabitat hominem Spiritus
+S., qui est sufficiens causa vitae
+aeternae, unde et dicitur esse pignus
+hæreditatis nostrae.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1274" name="note_1274" href="#noteref_1274">1274.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Summa Theol.</span></span>,
+1a, qu. 21, art.
+4, ad 1.</dd><dt class="tei tei-notelabel"><a id="note_1275" name="note_1275" href="#noteref_1275">1275.</a></dt><dd class="tei tei-notetext">Luke VI, 38:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Date, et dabitur
+vobis: mensuram bonam, et
+confectam, et coagitatam, et supereffluentem
+dabunt in sinum vestrum.</span></span>”</span>
+Cfr. <span class="tei tei-hi"><span style="font-style: italic">Prop. Baii damn. A. D. 1567 a
+Pio V</span></span>, 14 (Denzinger-Bannwart, n.
+1014): <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Opera bona iustorum non
+accipient in die iudicii extremi mercedem
+ampliorem, quam iusto Dei
+iudicio mereantur accipere.</span></span>”</span> For
+further information on this topic
+consult Bellarmine, <span class="tei tei-hi"><span style="font-style: italic">De Iustificatione</span></span>,
+V, 19; De Lugo, <span class="tei tei-hi"><span style="font-style: italic">De Poenitentia</span></span>,
+disp. 24, n. 10. The Thomistic
+axiom, <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Deus punit citra condignum
+et remunerat ultra condignum</span></span>”</span>
+and Baius' condemned
+proposition are interpreted somewhat
+differently than we have explained
+them by Suarez, <span class="tei tei-hi"><span style="font-style: italic">De Gratia</span></span>,
+XII, 31, 14. On the general argument
+of this Section the student
+may profitably consult St. Bonaventure,
+<span class="tei tei-hi"><span style="font-style: italic">Breviloquium</span></span>, P. V, § 12; Billuart,
+<span class="tei tei-hi"><span style="font-style: italic">De Gratia</span></span>, diss. 8, art. 3;
+Tepe, <span class="tei tei-hi"><span style="font-style: italic">Instit. Theol.</span></span>, Vol. III, pp.
+226 sqq., Paris 1896; Chr. Pesch,
+<span class="tei tei-hi"><span style="font-style: italic">Praelect. Dogmat.</span></span>, Vol. V, 3rd ed.,
+pp. 218 sqq., Freiburg 1908;
+Schiffini, <span class="tei tei-hi"><span style="font-style: italic">De Gratia Divina</span></span>, pp. 614
+sqq., Freiburg 1901.</dd><dt class="tei tei-notelabel"><a id="note_1276" name="note_1276" href="#noteref_1276">1276.</a></dt><dd class="tei tei-notetext">Eph. VI, 8:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Scientes, quoniam
+unusquisque, quodcunque fecerit
+bonum, hoc recipiet a Domino.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1277" name="note_1277" href="#noteref_1277">1277.</a></dt><dd class="tei tei-notetext">2 Cor. V, 10:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Omnes enim
+nos manifestari oportet ante tribunal
+Christi, ut referat unusquisque propria
+corporis, prout gessit, sive bonum
+sive malum.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1278" name="note_1278" href="#noteref_1278">1278.</a></dt><dd class="tei tei-notetext">Cfr. St. Thomas, <span class="tei tei-hi"><span style="font-style: italic">Summa Theol.</span></span>,
+1a 2ae, qu. 114, art. 1, ad 1: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Homo,
+in quantum propriâ voluntate
+facit illud quod debet, meretur; alioquin
+actus iustitiae, quo quis reddit
+debitum, non esset meritorius.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1279" name="note_1279" href="#noteref_1279">1279.</a></dt><dd class="tei tei-notetext">Cfr. Suarez,
+<span class="tei tei-hi"><span style="font-style: italic">De Gratia</span></span>, X, 2,
+5 sqq.</dd><dt class="tei tei-notelabel"><a id="note_1280" name="note_1280" href="#noteref_1280">1280.</a></dt><dd class="tei tei-notetext">Cfr. Pohle-Preuss, <span class="tei tei-hi"><span style="font-style: italic">God the Author
+of Nature and the Supernatural</span></span>,
+pp. 291 sqq.</dd><dt class="tei tei-notelabel"><a id="note_1281" name="note_1281" href="#noteref_1281">1281.</a></dt><dd class="tei tei-notetext">1 Cor. IX, 17: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Si enim
+volens hoc ago, mercedem habeo.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1282" name="note_1282" href="#noteref_1282">1282.</a></dt><dd class="tei tei-notetext">Matth. XIX, 17:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Si autem
+vis ad vitam ingredi, serva mandata.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1283" name="note_1283" href="#noteref_1283">1283.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Contra
+Jovin.</span></span>, 1. II, n. 3: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Ubi
+necessitas est, nec corona nec damnatio
+est.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1284" name="note_1284" href="#noteref_1284">1284.</a></dt><dd class="tei tei-notetext">For a more extensive treatment
+of this and allied questions
+consult Ripalda, <span class="tei tei-hi"><span style="font-style: italic">De Ente Supernaturali</span></span>,
+disp. 74, sect. 3; De Lugo,
+<span class="tei tei-hi"><span style="font-style: italic">De Incarnatione</span></span>, disp. 26, sect. 10,
+n. 126 sq.</dd><dt class="tei tei-notelabel"><a id="note_1285" name="note_1285" href="#noteref_1285">1285.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">V. supra</span></span>,
+pp. <a href="#Pg082" class="tei tei-ref">82</a> sqq.</dd><dt class="tei tei-notelabel"><a id="note_1286" name="note_1286" href="#noteref_1286">1286.</a></dt><dd class="tei tei-notetext">Especially Bañez
+(<span class="tei tei-hi"><span style="font-style: italic">Comment. in
+S. Theol.</span></span>, 1a 2ae, qu. 24, art. 6,
+dub. 6). This view is also taken by
+the so-called Augustinians.</dd><dt class="tei tei-notelabel"><a id="note_1287" name="note_1287" href="#noteref_1287">1287.</a></dt><dd class="tei tei-notetext">Notably Billuart; see his treatise
+<span class="tei tei-hi"><span style="font-style: italic">De Gratia</span></span>, diss. 8, art. 4.</dd><dt class="tei tei-notelabel"><a id="note_1288" name="note_1288" href="#noteref_1288">1288.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De
+Iustificatione</span></span>, V, 15:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Non sufficere, si quis ad initium
+anni vel mensis vel etiam diei generali
+quadam intentione referat
+omnia sua futura opera in Deum,
+sed necesse esse ut illud ipsum opus
+particulare referatur in Deum, quod
+postea faciendum est.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1289" name="note_1289" href="#noteref_1289">1289.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Summa
+Theologica</span></span>, 1a 2ae, qu.
+114, art. 4: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Et ideo meritum
+vitae aeternae primo pertinet ad
+caritatem, ad alias autem virtutes
+secundario, secundum quod earum
+actus a caritate imperantur.</span></span>”</span> And
+again, <span class="tei tei-hi"><span style="font-style: italic">l.c.</span></span>, ad 3:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Similiter etiam
+actus patientiae et fortitudinis non
+est meritorius, nisi aliquis ex caritate
+haec operetur.</span></span>”</span> On the true
+sense of these passages cfr. Schiffini,
+<span class="tei tei-hi"><span style="font-style: italic">De Gratia Divina</span></span>, pp. 647 sqq.</dd><dt class="tei tei-notelabel"><a id="note_1290" name="note_1290" href="#noteref_1290">1290.</a></dt><dd class="tei tei-notetext">Cfr.
+<span class="tei tei-hi"><span style="font-style: italic">Prop. damn. ab Innocentio
+XI</span></span>, prop. 6 (Denzinger-Bannwart,
+n. 1156): <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Probabile est, ne singulis
+quidem rigorose quinquenniis
+per se obligare praeceptum caritatis
+erga Deum.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1291" name="note_1291" href="#noteref_1291">1291.</a></dt><dd class="tei tei-notetext">Cfr. J. Ernst, <span class="tei tei-hi"><span style="font-style: italic">Die Notwendigkeit
+der guten Meinung. Untersuchungen
+über die Gottesliebe als Prinzip der
+Sittlichkeit und Verdienstlichkeit</span></span>,
+Freiburg 1905.</dd><dt class="tei tei-notelabel"><a id="note_1292" name="note_1292" href="#noteref_1292">1292.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Gratia</span></span>, IX, 3.</dd><dt class="tei tei-notelabel"><a id="note_1293" name="note_1293" href="#noteref_1293">1293.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Comment. in S. Theol.</span></span>, 1a 2ae,
+disp. 220.</dd><dt class="tei tei-notelabel"><a id="note_1294" name="note_1294" href="#noteref_1294">1294.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Concilium
+Trident.</span></span>, Sess. VI,
+cap. 16: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Haec est enim illa
+corona iustitiae, quam post suum
+certamen et cursum repositam sibi
+esse aiebat Apostolus a iusto iudice
+sibi reddendam, non solum autem
+sibi, sed et omnibus qui diligunt
+adventum eius. Quum enim ille ipse
+Christus Iesus tamquam caput in
+membra et tamquam vitis in palmites
+in ipsos iustificatos iugiter virtutem
+influat, quae virtus bona eorum
+opera semper antecedit et comitatur
+et subsequitur et sine quâ nullo
+pacto Deo grata et meritoria esse
+possent, nihil ipsis iustificatis amplius
+deesse credendum est, quominus
+plene illis quidem operibus, quae in
+Deo</span></span> [=<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">per Deum</span></span>; v. Sess. VI, can.
+26, 32] <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">sunt facta, divinae legi pro
+huius vitae statu satisfecisse et vitam
+aeternam suo etiam tempore, si
+tamen in gratia decesserint, consequendam
+vere promeruisse censeantur.</span></span>”</span>
+(Denzinger-Bannwart, n. 809.)</dd><dt class="tei tei-notelabel"><a id="note_1295" name="note_1295" href="#noteref_1295">1295.</a></dt><dd class="tei tei-notetext">Cfr. Matth. V, 2
+sqq.</dd><dt class="tei tei-notelabel"><a id="note_1296" name="note_1296" href="#noteref_1296">1296.</a></dt><dd class="tei tei-notetext">Matth. XIX, 16:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Quid boni
+faciam, ut habeam vitam aeternam?</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1297" name="note_1297" href="#noteref_1297">1297.</a></dt><dd class="tei tei-notetext">Matth. XIX, 17:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Si autem
+vis ad vitam ingredi, serva mandata.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1298" name="note_1298" href="#noteref_1298">1298.</a></dt><dd class="tei tei-notetext">Cfr.
+Matth. XIX, 18 sqq.</dd><dt class="tei tei-notelabel"><a id="note_1299" name="note_1299" href="#noteref_1299">1299.</a></dt><dd class="tei tei-notetext">The Scriptural argument is
+more fully developed by Tepe, <span class="tei tei-hi"><span style="font-style: italic">Inst.
+Theol.</span></span>, Vol. III, pp. 233 sqq.</dd><dt class="tei tei-notelabel"><a id="note_1300" name="note_1300" href="#noteref_1300">1300.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">V.
+supra</span></span>, pp. <a href="#Pg073" class="tei tei-ref">73</a> sqq.</dd><dt class="tei tei-notelabel"><a id="note_1301" name="note_1301" href="#noteref_1301">1301.</a></dt><dd class="tei tei-notetext">On a similar controversy regarding
+the necessity of the motive
+of faith, see Pesch, <span class="tei tei-hi"><span style="font-style: italic">Praelect. Dogmat.</span></span>,
+Vol. III, 3rd ed., pp. 225 sqq.,
+and Schiffini, <span class="tei tei-hi"><span style="font-style: italic">De Gratia Divina</span></span>, pp.
+649 sqq.</dd><dt class="tei tei-notelabel"><a id="note_1302" name="note_1302" href="#noteref_1302">1302.</a></dt><dd class="tei tei-notetext">The Scriptural proof for this
+proposition will be found in the
+dogmatic treatise on Eschatology.
+On the absurdity of the semi-Pelagian
+hypothesis of <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">merita sub conditione
+futura</span></span> see Pohle-Preuss, <span class="tei tei-hi"><span style="font-style: italic">God:
+His Knowability, Essence, and
+Attributes</span></span>, pp. 375 sq.</dd><dt class="tei tei-notelabel"><a id="note_1303" name="note_1303" href="#noteref_1303">1303.</a></dt><dd class="tei tei-notetext">Cfr.
+<span class="tei tei-hi"><span style="font-style: italic">Prop. Baii damn. 1567 a
+Pio V</span></span>, prop. 17 (Denzinger-Bannwart,
+n. 1017): <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Sentiunt cum
+Pelagio, qui dicunt esse necessarium
+ad rationem meriti, ut homo per
+gratiam adoptionis sublimetur ad
+statum deificum.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1304" name="note_1304" href="#noteref_1304">1304.</a></dt><dd class="tei tei-notetext">John XV, 4:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Sicut palmes
+non potest ferre fructum a semetipso,
+nisi manserit in vite, sic nec
+vos, nisi in me manseritis.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1305" name="note_1305" href="#noteref_1305">1305.</a></dt><dd class="tei tei-notetext">Rom. VIII, 17:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Si autem
+filii, et haeredes; haeredes quidem
+Dei, cohaeredes autem Christi.</span></span>”</span>
+Additional Biblical texts in Bellarmine,
+<span class="tei tei-hi"><span style="font-style: italic">De Iustificatione</span></span>, V, 12 sq.</dd><dt class="tei tei-notelabel"><a id="note_1306" name="note_1306" href="#noteref_1306">1306.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Comment. in S. Theol.</span></span>, 3a,
+disp. 6, cap. 4.</dd><dt class="tei tei-notelabel"><a id="note_1307" name="note_1307" href="#noteref_1307">1307.</a></dt><dd class="tei tei-notetext">Suarez
+(<span class="tei tei-hi"><span style="font-style: italic">De Gratia</span></span>, XII, 22),
+Ripalda (<span class="tei tei-hi"><span style="font-style: italic">De Ente Supernaturali</span></span>,
+disp. 81), De Lugo (<span class="tei tei-hi"><span style="font-style: italic">De Incarnatione</span></span>, disp. 6, sect. 2,
+n. 37).</dd><dt class="tei tei-notelabel"><a id="note_1308" name="note_1308" href="#noteref_1308">1308.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Comment. in
+Sent.</span></span>, II, dist. 29,
+qu. 1, art. 4.</dd><dt class="tei tei-notelabel"><a id="note_1309" name="note_1309" href="#noteref_1309">1309.</a></dt><dd class="tei tei-notetext">Cfr. Job XLII, 8; Dan. III, 35.</dd><dt class="tei tei-notelabel"><a id="note_1310" name="note_1310" href="#noteref_1310">1310.</a></dt><dd class="tei tei-notetext">Cfr. Scotus, <span class="tei tei-hi"><span style="font-style: italic">Comment. in Sent.</span></span>,
+I, dist. 17, qu. 2.</dd><dt class="tei tei-notelabel"><a id="note_1311" name="note_1311" href="#noteref_1311">1311.</a></dt><dd class="tei tei-notetext">Cfr.
+Pohle-Preuss, <span class="tei tei-hi"><span style="font-style: italic">God: His
+Knowability, Essence, and Attributes</span></span>,
+PP. 456 sq.</dd><dt class="tei tei-notelabel"><a id="note_1312" name="note_1312" href="#noteref_1312">1312.</a></dt><dd class="tei tei-notetext">Rom. VIII, 18:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Non sunt
+condignae passiones huius temporis
+ad futuram gloriam.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1313" name="note_1313" href="#noteref_1313">1313.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Perfect.
+Divin.</span></span>, XIII, 2.</dd><dt class="tei tei-notelabel"><a id="note_1314" name="note_1314" href="#noteref_1314">1314.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Comment.
+in S. Theol.</span></span>, 1a 2ae, disp. 214, 223.</dd><dt class="tei tei-notelabel"><a id="note_1315" name="note_1315" href="#noteref_1315">1315.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Incarnatione</span></span>, disp. 3, sect.
+1 sq.</dd><dt class="tei tei-notelabel"><a id="note_1316" name="note_1316" href="#noteref_1316">1316.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Summa
+Theol.</span></span>, 1a 2ae, qu. 114,
+art. 1, ad 3: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Dicendum quod,
+quia actio nostra non habet rationem
+meriti nisi ex praesuppositione divinae
+ordinationis, non sequitur
+quod Deus efficiatur simpliciter debitor
+nobis, sed sibi ipsi, inquantum
+debitum est, ut sua ordinatio impleatur.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1317" name="note_1317" href="#noteref_1317">1317.</a></dt><dd class="tei tei-notetext">Iac. I, 12:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Accipiet coronam
+vitae</span></span> [St. Paul says: ὁ τῆς δικαιοσύνης
+στέφανος], <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">quam repromisit
+(ἐπηγγείλατο) Deus diligentibus
+se.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1318" name="note_1318" href="#noteref_1318">1318.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Serm.</span></span>,
+158, c. 2, n. 2: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Debitor
+factus est Deus non aliquid a
+nobis accipiendo, sed quod ei placuit
+promittendo. Aliter enim dicimus
+homini: Debes mihi, quia dedi tibi;
+et aliter dicimus: Debes mihi, quia
+promisisti mihi. Deo autem nunquam
+dicimus: Redde mihi, quia
+dedi tibi. Quid dedimus Deo, quando
+totum quod sumus et quod habemus
+boni, ab illo habemus? Nihil
+ergo ei dedimus.... Illo ergo modo
+possumus exigere Dominum nostrum
+ut dicamus: Redde, quod promisisti,
+quia fecimus quod iussisti, et hoc tu
+fecisti, quia laborantes iuvisti.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1319" name="note_1319" href="#noteref_1319">1319.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Conc.
+Trident.</span></span>, Sess. VI, cap.
+16: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">In Deo sperantibus proponenda
+est vita aeterna ... tamquam
+merces ex ipsius Dei promissione
+bonis ipsorum operibus et meritis
+fideliter [i.e. ex fidelitate] reddenda.</span></span>”</span>
+Cfr. Schiffini, <span class="tei tei-hi"><span style="font-style: italic">De Gratia
+Divina</span></span>, pp. 416 sqq.</dd><dt class="tei tei-notelabel"><a id="note_1320" name="note_1320" href="#noteref_1320">1320.</a></dt><dd class="tei tei-notetext">Sess. VI, can. 32:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Si quis
+dixerit, iustificatum bonis operibus ...
+non vere mereri augmentum gratiae,
+vitam aeternam et ipsius vitae
+aeternae, si tamen in gratia decesserit,
+consecutionem atque etiam
+gloriae augmentum, anathema sit.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1321" name="note_1321" href="#noteref_1321">1321.</a></dt><dd class="tei tei-notetext">See the article on <span class="tei tei-q">“Merit”</span> in
+the <span class="tei tei-hi"><span style="font-style: italic">Catholic Encyclopedia</span></span>.</dd><dt class="tei tei-notelabel"><a id="note_1322" name="note_1322" href="#noteref_1322">1322.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">V. supra</span></span>,
+<a href="#Part_II_Chapter_II_Section_3_Thesis_II" class="tei tei-ref">Ch. II, Sect. 3,
+Thesis II</a>.</dd><dt class="tei tei-notelabel"><a id="note_1323" name="note_1323" href="#noteref_1323">1323.</a></dt><dd class="tei tei-notetext">Sess. VI, cap. 8:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Gratis
+autem iustificari ideo dicimur, quia
+nihil eorum quae iustificationem
+praecedunt, sive fides, sive opera,
+ipsam iustificationis gratiam promeretur;
+si enim gratia est, iam non
+ex operibus, alioquin, ut idem Apostolus
+inquit, gratia iam non est gratia.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1324" name="note_1324" href="#noteref_1324">1324.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">V. supra</span></span>,
+<a href="#Part_II_Chapter_III_Section_2_No_2" class="tei tei-ref">Sect. 2, No. 2</a>.</dd><dt class="tei tei-notelabel"><a id="note_1325" name="note_1325" href="#noteref_1325">1325.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De
+Natura et Gratia</span></span>, c. 4, n.
+4: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Haec Christi gratia, sine quâ
+nec infantes nec aetate grandes salvi
+fieri possunt, non meritis redditur,
+sed gratis datur, propter quod et
+gratia nominatur. Iustificati, inquit
+(Rom. III, 24; V, 4), gratis per
+sanguinem ipsius.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1326" name="note_1326" href="#noteref_1326">1326.</a></dt><dd class="tei tei-notetext">Cfr.
+<span class="tei tei-hi"><span style="font-style: italic">Conc. Trident.</span></span>, Sess. VI,
+cap. 6; Sess. VI, cap. 3; Sess. XIV,
+cap. 4; <span class="tei tei-hi"><span style="font-style: italic">supra</span></span>, pp. <a href="#Pg286" class="tei tei-ref">286</a>
+sqq.</dd><dt class="tei tei-notelabel"><a id="note_1327" name="note_1327" href="#noteref_1327">1327.</a></dt><dd class="tei tei-notetext">For a more exhaustive treatment
+of this topic consult Tepe, <span class="tei tei-hi"><span style="font-style: italic">Instit.
+Theol.</span></span>, Vol. III, pp. 158 sqq.</dd><dt class="tei tei-notelabel"><a id="note_1328" name="note_1328" href="#noteref_1328">1328.</a></dt><dd class="tei tei-notetext">See, for example, Suarez, <span class="tei tei-hi"><span style="font-style: italic">De
+Gratia</span></span>, XII, 26: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">De auxiliis sufficientibus
+et necessariis, quae post
+aliquod meritum de condigno augmenti
+gratiae dantur, vel offeruntur,
+probabile est concomitanter cadere
+sub idem meritum de condigno augmenti
+gratiae; nam qui meretur de
+condigno aliquam formam, meretur
+quidquid connaturaliter sequitur ex
+tali forma vel ei connaturaliter debetur.</span></span>”</span>
+On the actual distribution
+of sufficient grace, v. <span class="tei tei-hi"><span style="font-style: italic">supra</span></span>, pp. <a href="#Pg167" class="tei tei-ref">167</a>
+sqq.</dd><dt class="tei tei-notelabel"><a id="note_1329" name="note_1329" href="#noteref_1329">1329.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">V. supra</span></span>,
+pp. <a href="#Pg392" class="tei tei-ref">392</a> sqq.</dd><dt class="tei tei-notelabel"><a id="note_1330" name="note_1330" href="#noteref_1330">1330.</a></dt><dd class="tei tei-notetext">For
+a fuller treatment cfr.
+Tepe, <span class="tei tei-hi"><span style="font-style: italic">Inst. Theol.</span></span>, Vol. III, pp. 258
+sqq., and Chr. Pesch, <span class="tei tei-hi"><span style="font-style: italic">Praelect. Dogmat.</span></span>,
+Vol. V, 3rd ed., pp. 237 sqq.</dd><dt class="tei tei-notelabel"><a id="note_1331" name="note_1331" href="#noteref_1331">1331.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">V. supra</span></span>,
+<a href="#Part_II_Chapter_III_Section_1" class="tei tei-ref">Sect. 1</a>.</dd><dt class="tei tei-notelabel"><a id="note_1332" name="note_1332" href="#noteref_1332">1332.</a></dt><dd class="tei tei-notetext">Sess. VI, cap. 16; v. <span class="tei tei-hi"><span style="font-style: italic">supra</span></span>, pp.
+<a href="#Pg400" class="tei tei-ref">400</a> sq.</dd><dt class="tei tei-notelabel"><a id="note_1333" name="note_1333" href="#noteref_1333">1333.</a></dt><dd class="tei tei-notetext">Sess. VI, can. 32.</dd><dt class="tei tei-notelabel"><a id="note_1334" name="note_1334" href="#noteref_1334">1334.</a></dt><dd class="tei tei-notetext">Cfr. Suarez, <span class="tei tei-hi"><span style="font-style: italic">De Gratia</span></span>, XII,
+29: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Dicendum vitam aeternam et
+vitae aeternae consecutionem non
+esse duo praemia distincta, quia
+mereri mercedem et solutionem mercedis
+non sunt duae mercedes.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1335" name="note_1335" href="#noteref_1335">1335.</a></dt><dd class="tei tei-notetext">On the
+<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">reviviscentia meritorum</span></span>
+see the treatise on the Sacrament
+of Penance, Vol. X of this series;
+cfr. also Schiffini, <span class="tei tei-hi"><span style="font-style: italic">De Gratia Divina</span></span>,
+pp. 661 sqq.</dd><dt class="tei tei-notelabel"><a id="note_1336" name="note_1336" href="#noteref_1336">1336.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">E.g.</span></span>
+Ripalda (<span class="tei tei-hi"><span style="font-style: italic">De Ente Supernat.</span></span>,
+disp. 89, sect. 1) and De Lugo
+(<span class="tei tei-hi"><span style="font-style: italic">De Incarnatione</span></span>, disp. 3, n. 59).</dd><dt class="tei tei-notelabel"><a id="note_1337" name="note_1337" href="#noteref_1337">1337.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">V. supra</span></span>,
+<a href="#Part_II_Chapter_III_Section_2_No_2" class="tei tei-ref">Sect. 2, No. 2</a>.</dd><dt class="tei tei-notelabel"><a id="note_1338" name="note_1338" href="#noteref_1338">1338.</a></dt><dd class="tei tei-notetext">Cfr.
+Suarez, <span class="tei tei-hi"><span style="font-style: italic">De Gratia</span></span>, XII,
+28, and Vasquez, <span class="tei tei-hi"><span style="font-style: italic">Comment. in S.
+Theol.</span></span>, 1a 2ae, disp. 219, c. 2.</dd><dt class="tei tei-notelabel"><a id="note_1339" name="note_1339" href="#noteref_1339">1339.</a></dt><dd class="tei tei-notetext">Despite Bellarmine's contradiction
+(<span class="tei tei-hi"><span style="font-style: italic">De Iustificatione</span></span>, V, 20.)</dd><dt class="tei tei-notelabel"><a id="note_1340" name="note_1340" href="#noteref_1340">1340.</a></dt><dd class="tei tei-notetext">Cfr.
+St. Thomas, <span class="tei tei-hi"><span style="font-style: italic">Summa Theol.</span></span>,
+1a 2ae, qu. 122, art. 2, ad 1:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Praeparatio hominis ad gratiam
+habendam quaedam est simul cum
+ipsa infusione gratiae; et talis operatio
+est quidem meritoria, sed non
+gratiae quae iam habetur, sed gloriae
+quae nondum habetur.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1341" name="note_1341" href="#noteref_1341">1341.</a></dt><dd class="tei tei-notetext">Cfr. Tepe,
+<span class="tei tei-hi"><span style="font-style: italic">Instit. Theol.</span></span>, Vol.
+III, pp. 266 sqq.</dd><dt class="tei tei-notelabel"><a id="note_1342" name="note_1342" href="#noteref_1342">1342.</a></dt><dd class="tei tei-notetext">Matth. XVI, 27:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Et tunc
+reddet unicuique secundum opera
+eius</span></span> (κατὰ τὴν πρᾶξιν αὐτοῦ).”</span></dd><dt class="tei tei-notelabel"><a id="note_1343" name="note_1343" href="#noteref_1343">1343.</a></dt><dd class="tei tei-notetext">1 Cor. III, 8:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Unusquisque
+autem propriam mercedem (τὸν
+ἴδιον μισθόν) accipiet secundum
+suum laborem</span></span> (κατὰ τὸν ἴδιον
+κόπον).”</span></dd><dt class="tei tei-notelabel"><a id="note_1344" name="note_1344" href="#noteref_1344">1344.</a></dt><dd class="tei tei-notetext">See Eschatology.</dd><dt class="tei tei-notelabel"><a id="note_1345" name="note_1345" href="#noteref_1345">1345.</a></dt><dd class="tei tei-notetext">Cfr. St. Thomas Aquinas, <span class="tei tei-hi"><span style="font-style: italic">Summa
+Theol.</span></span>, 1a 2ae, qu. 114, art. 8.</dd><dt class="tei tei-notelabel"><a id="note_1346" name="note_1346" href="#noteref_1346">1346.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De
+Praed. Sanctorum</span></span>, c. 2.</dd><dt class="tei tei-notelabel"><a id="note_1347" name="note_1347" href="#noteref_1347">1347.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">V. supra</span></span>,
+<a href="#Part_II_Chapter_III_Section_2" class="tei tei-ref">Sect. 2</a>.</dd><dt class="tei tei-notelabel"><a id="note_1348" name="note_1348" href="#noteref_1348">1348.</a></dt><dd class="tei tei-notetext">Prominent among the dissenters
+is Billuart (<span class="tei tei-hi"><span style="font-style: italic">De Gratia</span></span>, diss. 8,
+art. 5).</dd><dt class="tei tei-notelabel"><a id="note_1349" name="note_1349" href="#noteref_1349">1349.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Summa Theol.</span></span>,
+1a 2ae, qu. 114,
+art. 6, ad 2: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Impetratio orationis
+innititur misericordiae, meritum autem
+condigni innititur iustitiae. Et
+ideo multa orando impetrat homo ex
+divina misericordia, quae tamen non
+meretur secundum iustitiam.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1350" name="note_1350" href="#noteref_1350">1350.</a></dt><dd class="tei tei-notetext">Ps. L, 19:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Cor contritum et
+humiliatum Deus non despicies.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1351" name="note_1351" href="#noteref_1351">1351.</a></dt><dd class="tei tei-notetext">Dan. IV, 24:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Peccata tua
+eleemosynis redime et iniquitates
+tuas misericordiis pauperum; forsitan
+ignoscet delictis tuis.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1352" name="note_1352" href="#noteref_1352">1352.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Ep. ad Sixt.</span></span>,
+194, c. 3, n. 9:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Sed nec ipsa remissio peccatorum
+sine aliquo merito est, si fides hanc
+impetret. Neque enim nullum est
+meritum fidei, quâ fide ille dicebat:
+Deus propitius esto mihi peccatori, et
+descendit iustificatus merito fidelis
+humilitatis.</span></span>”</span> Cfr. <span class="tei tei-hi"><span style="font-style: italic">Conc. Trident.</span></span>,
+Sess. VI, cap. 7 (Denzinger-Bannwart,
+n. 799): <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Hanc dispositionem
+seu praeparationem iustificatio ipsa
+consequitur.</span></span>”</span> For a fuller treatment
+cfr. Suarez, <span class="tei tei-hi"><span style="font-style: italic">De Gratia</span></span>, XII, 37.</dd><dt class="tei tei-notelabel"><a id="note_1353" name="note_1353" href="#noteref_1353">1353.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">V. supra</span></span>,
+pp. <a href="#Pg123" class="tei tei-ref">123</a> sqq. The
+student may also consult Tepe, <span class="tei tei-hi"><span style="font-style: italic">Instit.
+Theol.</span></span>, Vol. III, pp. 258 sqq.,
+and Bellarmine, <span class="tei tei-hi"><span style="font-style: italic">De Iustific.</span></span>, V, 22.</dd><dt class="tei tei-notelabel"><a id="note_1354" name="note_1354" href="#noteref_1354">1354.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Summa Theol.</span></span>, 1a 2ae, qu. 114,
+art. 7: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Respondeo dicendum quod
+nullus potest sibi mereri reparationem
+post lapsum futurum neque
+merito condigni neque merito congrui.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1355" name="note_1355" href="#noteref_1355">1355.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Lect. in Hebr.</span></span>, III, 6, 10:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Duplex est meritum. Unum quod
+innititur iustitiae et istud est meritum
+condigni; aliud quod soli misericordiae
+innititur, quod dicitur meritum
+congrui. Et de isto dicit
+[Paulus], quod iustum est, i.e. congruum,
+quod homo, qui multa bona
+fecit, mereatur.... Et isto modo
+non obliviscitur Deus operis nostri et
+dilectionis.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1356" name="note_1356" href="#noteref_1356">1356.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Comment.
+in Sent.</span></span>, IV, dist. 2,
+qu. 1, art. 2.</dd><dt class="tei tei-notelabel"><a id="note_1357" name="note_1357" href="#noteref_1357">1357.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Comment.
+in Sent.</span></span>, II, dist. 28,
+dub. 2.</dd><dt class="tei tei-notelabel"><a id="note_1358" name="note_1358" href="#noteref_1358">1358.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">De Gratia</span></span>, XII,
+38, 6.</dd><dt class="tei tei-notelabel"><a id="note_1359" name="note_1359" href="#noteref_1359">1359.</a></dt><dd class="tei tei-notetext">2 Paral. XIX, 2 sq.:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Impio
+praebes auxilium et his, qui oderunt
+Dominum, amicitiâ iungeris et idcirco
+iram quidem Domini merebaris;
+sed bona opera inventa sunt
+in te.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1360" name="note_1360" href="#noteref_1360">1360.</a></dt><dd class="tei tei-notetext">Suarez,
+<span class="tei tei-hi"><span style="font-style: italic">De Gratia</span></span>, XII, 38, 7:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Possunt enim praecedentia merita
+esse tam pauca et tot peccata postea
+multiplicata, ut omnino obruant
+merita et efficiant, ut nullo modo
+Deum ad misericordiam provocent;
+secus vero erit, si e contrario merita
+magna fuerint et peccatum subsequens
+et rarum sit et excusationem
+aliquam ex ignorantia vel infirmitate
+habeat.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1361" name="note_1361" href="#noteref_1361">1361.</a></dt><dd class="tei tei-notetext">Ps. LXX, 9:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Quum defecerit
+virtus mea, ne derelinquas me.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1362" name="note_1362" href="#noteref_1362">1362.</a></dt><dd class="tei tei-notetext">Cfr.
+St. Thomas, <span class="tei tei-hi"><span style="font-style: italic">Summa Theol.</span></span>,
+1a 2ae, qu. 114, art. 7, ad 1:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Desiderium, quo quis desiderat
+reparationem post lapsum, iustum
+dicitur; et similiter oratio, quâ petit
+eiusmodi reparationem, dicitur iusta,
+quia tendit ad iustitiam; non tamen
+ita quod iustitiae innitatur per modum
+meriti, sed solum misericordiae.</span></span>”</span>
+Cfr. Schiffini, <span class="tei tei-hi"><span style="font-style: italic">De Gratia Divina</span></span>, pp.
+687 sq.</dd><dt class="tei tei-notelabel"><a id="note_1363" name="note_1363" href="#noteref_1363">1363.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">V.
+supra</span></span>, pp. <a href="#Pg136" class="tei tei-ref">136</a> sqq.</dd><dt class="tei tei-notelabel"><a id="note_1364" name="note_1364" href="#noteref_1364">1364.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Summa
+Theol.</span></span>, 1a 2ae, qu. 114,
+art. 6: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Quia enim homo in gratia
+constitutus implet Dei voluntatem,
+congruum est secundum amicitiae
+proportionem ut Deus impleat hominis
+voluntatem in salvatione alterius,
+licet quandoque possit habere
+impedimentum ex parte illius, cuius
+aliquis sanctus iustificationem desiderat.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1365" name="note_1365" href="#noteref_1365">1365.</a></dt><dd class="tei tei-notetext">Iac. V, 16:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Orate pro invicem,
+ut salvemini; multum enim
+valet deprecatio iusti assidua.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1366" name="note_1366" href="#noteref_1366">1366.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">E.g.</span></span>
+Abraham, Job, St. Stephen.</dd><dt class="tei tei-notelabel"><a id="note_1367" name="note_1367" href="#noteref_1367">1367.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">E.g.</span></span>
+St. Augustine and his
+mother St. Monica.</dd><dt class="tei tei-notelabel"><a id="note_1368" name="note_1368" href="#noteref_1368">1368.</a></dt><dd class="tei tei-notetext">Cfr. Suarez,
+<span class="tei tei-hi"><span style="font-style: italic">De Gratia</span></span>, XII, 38, 21.</dd><dt class="tei tei-notelabel"><a id="note_1369" name="note_1369" href="#noteref_1369">1369.</a></dt><dd class="tei tei-notetext"><span class="tei tei-hi"><span style="font-style: italic">Summa
+Theol.</span></span>, 1a 2ae, qu. 114,
+art. 10: <span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Dicendum est quod, si
+temporalia bona considerentur, prout
+sunt utilia ad opera virtutum, quibus
+perducimur in vitam aeternam, secundum
+hoc directe et simpliciter
+cadunt sub merito, sicut et augmentum
+gratiae et omnia illa, quibus
+homo adiuvatur ad perveniendum in
+beatitudinem post primam gratiam....
+Si autem considerentur huiusmodi
+temporalia bona secundum se,
+sic non sunt simpliciter bona hominis,
+sed secundum quid, et ita non
+simpliciter cadunt sub merito, sed
+secundum quid, inquantum scil. homines
+moventur a Deo ad aliqua temporaliter
+agenda, quibus suum propositum
+consequuntur Deo favente.</span></span>”</span></dd><dt class="tei tei-notelabel"><a id="note_1370" name="note_1370" href="#noteref_1370">1370.</a></dt><dd class="tei tei-notetext">Gen. XV, 1:
+<span class="tei tei-q">“<span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Ego ... merces
+tua magna nimis.</span></span>”</span></dd></dl>
+  </div>
+  <hr class="doublepage" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em">
+    <div id="pgfooter" class="tei tei-div" style="margin-bottom: 4.00em; margin-top: 4.00em"><pre class="pre tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em">***END OF THE PROJECT GUTENBERG EBOOK GRACE, ACTUAL AND HABITUAL***
+</pre><hr class="doublepage" /><div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"><a name="rightpageheader83" id="rightpageheader83"></a><a name="pgtoc84" id="pgtoc84"></a><a name="pdf85" id="pdf85"></a><h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Credits</span></h1><table summary="This is a list." class="tei tei-list" style="margin-bottom: 1.00em; margin-top: 1.00em"><tbody><tr><th class="tei tei-label tei-label-gloss">July 29,  2008  </th></tr><tr><td class="tei tei-item"><table summary="This is a list." class="tei tei-list" style="margin-bottom: 1.00em; margin-top: 1.00em"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Project Gutenberg TEI edition 1</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><span class="tei tei-respStmt">
+        <span class="tei tei-name">
+            Produced by Suzanne Lybarger, David King, and the Online
+            Distributed Proofreading Team at &lt;http://www.pgdp.net/&gt;.
+            (This file was produced from images generously
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+      </span></td></tr></tbody></table></td></tr></tbody></table></div><hr class="doublepage" /><div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"><a name="rightpageheader86" id="rightpageheader86"></a><a name="pgtoc87" id="pgtoc87"></a><a name="pdf88" id="pdf88"></a><h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">A Word from Project Gutenberg</span></h1><p class="tei tei-p" style="margin-bottom: 1.00em">This file should be named 
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author	Roger Frank <rfrank@pglaf.org>	2025-10-15 02:47:45 -0700
committer	Roger Frank <rfrank@pglaf.org>	2025-10-15 02:47:45 -0700
commit	0bbea15b700bc3c0ff83d51ab876b2ddfb7e0f9e (patch)
tree	a52fc62b0641c968ebdc7f17aa51f80d8f6d832f /29540-h/29540-h.html