Chapter 14

The principal fruit of justification, according to the Tridentine Council,(1220) is the meritoriousness of all good works performed in the state of sanctifying grace.

Merit (_meritum_), as we have explained in the first part of this treatise,(1221) is that property of a good work which entitles the doer to a reward (_praemium, merces_).

Ethics and theology distinguish two kinds of merit: (1) condign merit or merit in the strict sense of the term (_meritum adaequatum sive de condigno_), and (2) congruous merit or quasi-merit (_meritum inadaequatum sive de congruo_). 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.(1222)

In this treatise we are concerned with merit only in the theological sense of the term, _i.e._ supernatural merit. We shall consider (1) its Existence,(1223) (2) its Requisites,(1224) and (3) its Objects.(1225)

Section 1. The Existence Of Merit

1. HERETICAL ERRORS AND THE TEACHING OF THE CHURCH.—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.(1226) 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 “the just man sins in every good work,”(1227) that “a good work, no matter how well performed, is a venial sin,”(1228) and that “every work of the just deserves damnation and is mortally sinful, if it be considered as it really is in the judgment of God.”(1229) Calvin rejected good works as “impurities and defilements,”(1230) which God covers with the cloak of the merits of Jesus Christ and which He sometimes rewards with temporal blessings but never with eternal life. Modern Protestantism has given up or at least attenuated these harsh doctrines.(1231)

b) The Church had defined her teaching on this point centuries before the time of the “Reformers.” Thus the Second Council of Orange declared as early as 529: “Good works, when performed, deserve a reward; but grace, which is a free gift, precedes good works and is a necessary condition of them.”(1232) The Fourth Lateran Council reiterated this doctrine: “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.”(1233) The Tridentine Council goes into the matter at length in the sixteenth Chapter of its Sixth Session, where we read _inter alia_: “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.”(1234)

The same Council formally condemned the Lutheran position as heretical: “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.”(1235) The positive teaching of the Church may be gathered from the following condemnation: “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.”(1236) The existence of merit in the true and proper sense of the term is specially emphasized as follows: “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.”(1237) The quietistic errors of Michael de Molinos were condemned by Pope Innocent XI, Nov. 20, 1687.(1238)

2. THE MERITORIOUSNESS OF GOOD WORKS DEMONSTRATED FROM SCRIPTURE AND TRADITION.—Both Holy Scripture and Tradition employ _opus bonum_ and _meritum_ as reciprocal or correlative terms.

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: “But the just shall live for evermore, and their reward is with the Lord.”(1239) Ecclus. XVIII, 22: “Be not afraid to be justified even to death, for the reward of God continueth for ever.”(1240) The New Testament teaching culminates in the “eight beatitudes,” each of which is accompanied by a special reward. After enumerating them all, with the promises attached to each, our Divine Saviour significantly adds: “Be glad and rejoice, for your reward is very great in heaven.”(1241)

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.: “[God] will render to every man according to his works, to them indeed who according to patience in good work, seek glory and honor and incorruption, eternal life.”(1242) 2 Tim. IV, 7 sq.: “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.”(1243) 1 Cor. III, 8: “Every man shall receive his own reward, according to his own labor.”(1244) Col. III, 23 sq.: “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.”(1245) The most eloquent exponent of the necessity of good works is St. James, who also insists on their meritoriousness: “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.”(1246) In the Apocalypse Jesus says: “Be thou faithful until death, and I will give thee the crown of life.”(1247)

b) The teaching of the Fathers is an effective commentary on the Scriptural doctrine just expounded, as may be seen from their homilies reproduced in the Roman Breviary.

St. Ignatius of Antioch says: “Suffer me to be eaten by the beasts, through whom I can attain to God.”(1248) St. Irenæus: “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.”(1249) St. Ambrose: “Is it not evident that the reward and punishment of merits endure after death?”(1250) St. Augustine: “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.”(1251) And again: “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.”(1252)

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 (_lex naturae_), but, _a fortiori_, the “law of grace” (_lex gratiae_), as the supernatural order is so much more important than the natural.

α) By the good works which he performs in the state of sanctifying grace, and with the aid of actual graces (_in gratia et ex gratia_), 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.(1253)

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 _deificatio_, which raises man above himself to a quasi-divine dignity that colors all his actions.(1254) (2) The ability of the justified to perform supernaturally good works is based entirely upon the infinite merits of Jesus Christ.(1255) (3) The Infinite Good is possessed by the creature, not in an infinite but in a merely finite manner. Hence there _is_ a due proportion between good works and merit.(1256)

One difficulty still remains, _viz._: 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,(1257) 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 _titulus mercedis_ and consequently are entitled to a richer reward. Both claims ultimately rest on the merits of Jesus Christ.(1258)

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 “self-righteousness.” 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 _causa prima_ to assume that He communicates to His creatures a limited causality, by which they are enabled to act as true _causae secundae_, instead of being mere _causae occasionales_, as the Occasionalists assert?(1259) As regards the other charge, no true Catholic is guilty of “self-righteousness” because he regards his good works as “fruits of justification,” owing purely to grace. The “self-righteousness” 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.(1260)

3. EXPLANATION OF THE CATHOLIC DOCTRINE.—Though the Tridentine Council merely defined in general terms that all good works performed in the state of sanctifying grace are meritorious,(1261) it is theologically certain that the merit due to good works is the merit of condignity.

a) According to Pallavicini(1262) the Fathers of Trent without exception were convinced that the merit inherent in good works is a _meritum de condigno_, based upon divine justice, and they purposely employed the term _vere_ to exclude that quasi-merit which in the technical terminology of the Schools is called _meritum de congruo_.(1263) They refrained from expressly employing the term _meritum de condigno_, because _meritum verum_ is a plain and adequate term, and for this additional reason that they wished to avoid certain theological controversies regarding the nature of the _meritum de condigno_ and its requisites.(1264)

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 _meritum de condigno_ 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: “For God is not unjust, that he should forget your work.”(1265) 2 Tim. IV, 8: “... 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.”(1266) James I, 12: “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.”(1267) That there must be a _condignitas_ between service and reward is clearly apparent from such texts as these:—Wis. III, 5: “... God hath tried them and found them worthy of himself.”(1268) 2 Thess. I, 4 sq.: “... 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.”(1269) Apoc. III, 4: “... they shall walk with me in white, because they are worthy.”(1270) Not merely as their benefactor but as the just judge, Christ will say to the elect on judgment day: “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....”(1271) Justly therefore is sanctifying grace, as the _principium dignificativum operum_, called the “seed of God,”(1272) because it contains a celestial reward even as an acorn contains the oak. True, St. Thomas, to whom we are indebted for this simile,(1273) in another part of the _Summa_(1274) defends the theological axiom: “_Deus punit circa condignum et remunerat ultra condignum_,” 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: “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.”(1275)

Section 2. The Requisites Of Merit

As we are dealing with the “fruits of justification,” 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.

1. REQUISITES OF MERIT ON THE PART OF THE MERITORIOUS WORK.—A work, to be meritorious, must be morally good, free, performed with the assistance of actual grace, and inspired by a supernatural motive.

a) As every evil deed implies demerit and is deserving of punishment, so the notion of merit supposes a morally good work (_opus honestum_).

Cfr. Eph. VI, 8: “Knowing that whatsoever good thing any man shall do, the same shall he receive from the Lord.”(1276) 2 Cor. V, 10: “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.”(1277) There are no morally indifferent works _in individuo_, _i.e._ practically; and if there were, they could be neither meritorious nor demeritorious, but would become meritorious in proportion as they are made morally good by means of a “good intention.” It would be absolutely wrong to ascribe merit only to the more perfect works of supererogation (_opera supererogatoria_), 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.(1278) Whether the mere omission of an evil act is in itself meritorious, is doubtful.(1279) 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.

b) The second requisite of merit is moral liberty (_libertas indifferens ad actum_), that is to say, freedom from both external and internal compulsion. This has been dogmatically defined against Jansenius.(1280)

That there can be no merit without liberty is clearly inculcated by Sacred Scripture. Cfr. 1 Cor. IX, 17: “For if I do this willingly, I have a reward.”(1281) Matth. XIX, 17: “If thou wilt enter into life, keep the commandments.”(1282) “Where there is compulsion,” says St. Jerome, “there is neither a crown nor damnation.”(1283) The morality of an act depends entirely on its being an _actus humanus_. Now no act is truly “human” unless it be freely performed. Consequently, freedom of choice is an indispensable condition of moral goodness and therefore also of merit.

What kind of liberty is necessary to enable the will to acquire merit? Theologians answer by saying that it is _libertas contradictionis sive exercitii_. 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 _libertas specificationis_, (that freedom by which a person may act thus or otherwise, _e.g._ 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 _physically_ 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 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.(1284)

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.(1285)

d) Merit further requires a supernatural motive, for the reason that every good work must be supernatural, both as regards object and circumstances (_ex obiecto et circumstantiis_), and the end for which it is performed (_ex fine_). In determining the necessary qualities of this motive, however, theologians differ widely.

α) A considerable number, mostly of the Thomist persuasion, demand the motive of theological charity, and consequently regard the state of charity (_caritas habitualis sive status caritatis et gratiae_) 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 (_toties quoties_), or whether the virtual influence of one act is sufficient to endow a series of subsequent acts with meritoriousness. Only a few Thomist theologians(1286) defend the first-mentioned theory. The majority(1287) hold that the _influxus virtualis caritatis_ is sufficient. This view is vigorously defended by Cardinal Bellarmine, who says: “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.”(1288) The advocates of this theory base their opinion on certain Scriptural and Patristic texts, and especially on St. Thomas, whose teaching they misunderstand.(1289)

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,—_i.e._ 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.(1290) St. 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 “good intention” every morning before beginning the day’s work.(1291)

β) There is a second group of very eminent theologians, including Suarez,(1292) Vasquez,(1293) 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: “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, to be obtained also in its [due] time, if so be, however, that they depart in grace.”(1294) This teaching is in harmony with Scripture. The Bible nowhere requires an act of charity to make good works meritorious for Heaven. In the “eight beatitudes”(1295) 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: “Master, what good shall I do that I may have life everlasting?”(1296) he did not answer with Bellarmine: “Steep all thy works in the motive of charity,” but declared: “If thou wilt enter into life, keep the commandments.”(1297) And when requested to specify, He simply cited the ordinary precepts of the Decalogue.(1298) We also know that at the Last Judgment He will receive the elect into the “kingdom of His Father” solely in consideration of the works of mercy they have done.(1299)

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 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.(1300) The second and third overlook the fact that the requisite proportion (_condignitas_) between service and reward is furnished by sanctifying grace or habitual charity, which, as _deificatio_, adoptive sonship, and union with the Holy Ghost, actually supplies that for which the _motivum caritatis_ is demanded.

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 _condignitas_ with the beatific vision. Surely not from itself, because as an act it is merely _primus inter pares_, 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.

For these reasons present-day theology regards the second theory as sufficiently well established and the faithful are largely guided by it in practice.(1301)

2. REQUISITES OF MERIT ON THE PART OF THE AGENT WHO MERITS.—The agent who merits must be a wayfarer and in the state of sanctifying grace.

a) The wayfaring state (_status viae_) is merely another name for life on earth. Death as the 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.(1302)

b) The second requisite is the state of sanctifying grace. Only the just can be “sons of God” and “heirs of heaven.”(1303) Cfr. John XV, 4: “As the branch cannot bear fruit of itself, unless it abide in the vine, so neither can you, unless you abide in me.”(1304) Rom. VIII, 17: “And if sons, heirs also; heirs indeed of God, and joint heirs with Christ.”(1305)

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 holy.(1306) All other theologians(1307) hold with St. Thomas(1308) 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.(1309)

3. THE REQUISITES OF MERIT ON THE PART OF GOD.—Merit requires but one thing on the part of God, _viz._: that He accept the good work _in actu secundo_ 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.

Though the good works of the just derive a special intrinsic value from the godlike dignity of adoptive sonship, and, consequently, _in actu primo_, 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 _in actu secundo_, the divine acceptance and promise of reward must be expressly superadded.

In regard to the relation between service and reward Catholic theologians are divided into three schools.

The Scotists(1310) hold that the _condignitas_ of a good work 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 “adopted children of God” and “temples of the Holy Ghost,” and is unable to account for such important Biblical terms as “crown of justice,” “prize of victory,” “just judge,” etc.

Suarez and his school contend that there is such a perfectly balanced equality between merit and reward that God is obliged in strict justice (_ex obligatione iustitiae_), 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,(1311) and moreover St. Paul expressly teaches that “The sufferings of this time are not worthy to be compared with the glory to come.”(1312)

Hence we prefer to hold with Lessius,(1313) Vasquez,(1314) and De Lugo(1315) that the _condignitas_ 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 _in actu primo_, without derogating from the sublime dignity of God, who rewards good works not because He is obliged to do so 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 (_iniuria_) on His part. “From the fact that our actions have no merit except on the supposition that God so ordained,” says St. Thomas, “it does not follow that God is simply our debtor; He is His own debtor, _i.e._ He owes it to Himself to see that His commands are obeyed.”(1316) This teaching can be proved from Sacred Scripture. Cfr. James I, 12: “He shall receive the crown of life, which God hath promised to them that love him.”(1317) It is reechoed by St. Augustine: “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.”(1318) The Tridentine Council seems to endorse this view when it says: “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.”(1319)

Section 3. The Objects Of Merit

After defining the existence of merit the Tridentine Council enumerates its objects as follows: “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.”(1320) 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 “_vere mereri_” shows that all three of these objects can be merited in the true and strict sense of the term (_de condigno_). This is, however, no more than a theologically certain conclusion.

1. INCREASE OF SANCTIFYING GRACE.—The first grace of justification (_gratia prima_) can never be merited;(1321) hence the meaning of the above-quoted conciliar definition is that it can be increased by good works. This increase is technically called _gratia secunda_. 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.(1322)

a) No adult person can merit the first grace of assistance (_gratia prima actualis_), 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 (_gratia prima habitualis_) cannot be strictly merited by the sinner preparing for justification. This is the express teaching of Trent: “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.”(1323) 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 _gratia prima actualis_), but it would also start a vicious circle (because the _gratia prima habitualis_ 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.(1324) “This grace of Christ,” says St. Augustine, “without which neither infants nor adults can be saved, is not bestowed for any merits, but is given freely, on account of which it is also called grace. ‘Being justified,’ says the Apostle, ‘freely through His blood.’ ”(1325)

In the light of this teaching it is easy to decide the question, raised by Vasquez, whether perfect contrition justifies the sinner merely _per modum dispositionis_ or _per modum causae formalis_. Both contrition and charity, be they perfect or imperfect, are essentially acts that dispose the soul for justification.(1326) Hence, no matter how perfect, neither is capable of effecting justification itself by way of merit (_merendo_), 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 _unica causa formalis_ of justification.(1327)

b) In connection with the dogma just explained theologians discuss the question whether a just man may strictly (_de condigno_) merit the actual graces which God bestows on him. We must carefully distinguish between merely sufficient and efficacious graces. Theologians commonly hold(1328) that merely sufficient graces may be merited _de condigno_, not so efficacious graces, because the right to efficacious graces would necessarily include a strict right to final perseverance (_donum perseverantiae_), which lies outside the sphere of condign merit. Assuming that the justified could by good works strictly merit the _prima gratia efficax_ (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.(1329) For this reason the Tridentine Council mentions neither final perseverance nor efficacious graces among the objects of merit.(1330)

2. ETERNAL LIFE OR HEAVENLY GLORY.—The second object of merit is eternal life. The dogmatic proof for this assertion has been given above.(1331) Eternal life is described by the Tridentine Council(1332) both as a grace and as a reward.

a) In the canon quoted in the introduction of this Section the same Council(1333) enumerates four apparently separate and distinct objects of merit, _viz._: increase of grace, eternal life, the attainment of eternal life, and increase of glory. Why the distinction between “eternal life” and the “attainment of eternal life”? 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 same. An unattainable eternal life would be a chimera.(1334) 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: “_si tamen in gratia decesserit_” (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 _ipso facto_ 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.(1335)

b) A close analysis of the Tridentine canon under review gives rise to another difficulty. Can the _gloria prima_ be merited? In defining the _gratia secunda_ as an object of strict merit, the Council expressly excludes the _gratia prima_. It makes no such distinction in regard to glory, but names both “eternal life” (_gloria prima_) and “increase of glory” (_gloria secunda_) as objects of merit. This naturally suggests the query: Why and to what extent can the just man merit the _gloria prima_, seeing that he is unable to merit the _gratia prima_? Some theologians(1336) contend that the justified are entitled to the _gloria prima_ only as a heritage (_titulo haereditatis_), never as a reward (_titulo mercedis_). Because of its intimate causal connection with the _gratia prima_, which is beyond the reach of merit, the _gloria prima_, 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 _gloria prima_. This assumption is false, because without sanctifying grace no condign merits can be acquired.(1337) In spite of this difficulty, however, most theologians(1338) hold that, unlike the _gratia prima_, the _gloria prima_ 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 _positis ponendis_ be an effect of the _meritum de congruo_, 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 (_titulus hereditatis_). Adults who preserve their baptismal innocence until death, manifestly cannot merit the _gloria prima_ by their good works, because they already possess a legal title to it through Baptism.(1339) It follows that their good works increase, but do not merit, the _gloria prima_, to which these souls are already entitled _titulo haereditatis_. 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 _de condigno_, not indeed the first grace of justification, but the _gloria prima_, because perfect contrition, being an _opus operans_, at the very moment of its infusion becomes an _opus meritorium_ entitled to eternal glory.(1340) As regards the great majority of adult Catholics who, because of defective preparation, never get beyond imperfect contrition (_attritio_), 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 _opus operatum_ of the Sacrament.(1341)

3. INCREASE OF HEAVENLY GLORY.—The third object of merit, according to the Tridentine Council, is “increase of glory.” 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: “For the Son of man shall ... render to every man according to his works.”(1342) 1 Cor. III, 8: “And every man shall receive his own reward, according to his own labor.”(1343) A further argument may be derived from the unequal apportionment of glory to the elect in Heaven.(1344) 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.(1345)

4. NOTE ON THE MERITUM DE CONGRUO.—Congruous, as distinguished from condign merit, gives no real claim to a reward, but only a quasi-claim based on equity (_ex quadam aequitate_, _congruentia_, _decentia_).

Hence congruous merit and condign merit are not species of the same genus, but merely analogous terms. Because of the ambiguity of the word “equity” Dominicus Soto, Becanus, and a few other Scholastics rejected the use of the term _meritum de congruo_ in theology. But this was a mistake. The Fathers engaged in the Semipelagian controversy, notably St. Augustine,(1346) 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(1347) in all respects except one,—the _meritum de congruo_ does not require the state of grace.

a) According to the common opinion, from which but few theologians dissent,(1348) a Christian in the state of mortal sin can, from the moment he begins to coöperate with supernatural grace, merit _de congruo_ by good works, and obtain by prayer the dispositions necessary for justification, and ultimately justification itself.

“Prayer relies on mercy,” says St. Thomas, “condign merit on justice. And therefore man obtains from the divine mercy many things by prayer which he does not merit in strict justice.”(1349) 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: “A sacrifice to God is an afflicted spirit: a contrite and humbled heart, O God, thou wilt not despise.”(1350) Dan. IV, 24: “Redeem thou thy sins with alms, and thy iniquities with works of mercy to the poor: perhaps he [God] will forgive thy offences.”(1351) St. Augustine says: “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: ‘God, be merciful to me, a sinner,’ and then went away justified through the merit of faithful humility.”(1352)

b) By good works the just may merit for themselves, not in strict justice (_de condigno_), but as a matter of equity (_de congruo_), final perseverance, conversion from mortal sin, spiritual favors for others, and also such temporal blessings as may be conducive to eternal salvation.

α) It is a theologically certain conclusion, accepted by all theologians without exception, that the grace of final perseverance (_donum perseverantiae_) cannot be merited in the strict sense (_de condigno_). Most authors hold, however, that it can be merited de congruo. This _meritum_ is technically called _meritum de congruo fallibili_. Those who deny that it can be merited at all, admit that it can be infallibly obtained by fervent and unremitting prayer.(1353)

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,(1354) 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: “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, _i.e._ congruous, that a man who has performed many good works should merit.... And in this wise God does not forget our work and love.”(1355) Scotus,(1356) Bonaventure,(1357) and Suarez(1358) regard this as “a pious and probable opinion,” well supported by Holy Scripture. The prophet Jehu said to Josaphat, King of Juda: “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.”(1359) 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.(1360) To pray for the grace of conversion against the eventuality of future mortal sin, is always good and useful,(1361) 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.(1362)

γ) The just man may congruously merit for others whatever he is able to merit for himself, _e.g._ the grace of conversion, final perseverance, and also the first prevenient grace (_gratia prima praeveniens_), which no man in the state of original sin is able to merit for himself.(1363) The reason for this, according to St. Thomas, is the intimate relation of friendship which sanctifying grace establishes between the just man and God.(1364) 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: “Pray for one another that you may be saved; for the continual prayer of a just man availeth much.”(1365) This consoling truth is confirmed by the dogma of the Communion of Saints, by many illustrious examples from the Bible(1366) and ecclesiastical history,(1367) 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.(1368)

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.(1369) 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 “exceeding great reward.”(1370)

READINGS:—St. Thomas, _Summa Theologica_, 1a 2ae, qu. 114, art. 1 sqq.—Billuart, _De Gratia_, diss. 8, art. 1-5.—*Bellarmine, _De Iustificatione_, V, 1-22.—*Suarez, _Opusc. de Divina Iustitia_.—IDEM, _De Gratia_, l. XII, cap. 1 sqq.—Oswald, _Lehre von der Heiligung, d. i. Gnade, Rechtfertigung, Gnodenwahl_, § 7, 3rd ed., Paderborn 1885.—Tepe, _Institutiones Theologicae_, Vol. III, pp. 223 sqq., Paris 1896.—*Heinrich-Gutberlet, _Dogmatische Theologie_, Vol. VIII, § 473 sqq., Mainz 1897.—Chr. Pesch, _Praelectiones Dogmaticae_, Vol. V, 3rd ed., pp. 215 sqq., Freiburg 1908.—*S. Schiffini, _De Gratia Divina_, pp. 594 sqq., Freiburg 1901.—Kneib, _Die Lohnsucht der christlichen Moral_, Vienna 1904.—I. J. Remler, C. M., _Supernatural Merit_, St. Louis 1914.—A. Devine, C. P., _The Sacraments Explained_, 3rd ed., London 1905, pp. 74-89.—L. Labauche, S. S., _God and Man_, pp. 254-270, N. Y. 1916. (On merit in general see M. Cronin, _The Science of Ethics_, Vol. I, Dublin 1909, pp. 544 sqq.)—B. J. Otten, S. J., _A Manual of the History of Dogmas_, Vol. II, St. Louis 1918, pp. 249 sqq.

On the Protestant idea of the fruits of justification see Möhler, _Symbolik_, § 21 sqq. (English edition, pp. 157 sqq.).

INDEX

A

Acceptance of good works by God, 419 sqq.

Actual Grace, 3 sqq.; Its nature, 5 sqq.; Its relation to habitual Grace, 14 sqq.; Definition of, 15; Its two-fold causality, 15 sqq.; Division of, 19 sqq.; Properties of, 49 sqq.; Necessity of, 50 sqq.; Gratuity of, 131 sqq.; Universality of, 152 sqq.; Its relation to free-will, 222 sqq.; As a requisite of supernatural merit, 413 sqq.

_Actus humanus_, 412.

Adoption, 357.

Adoptive sonship, 155, 356 sqq.

Adults, all receive sufficient grace, 167 sqq.

_Affectus credulitatis_, 105.

Albertus Magnus, 206, 432.

Alexander VIII, 179 sq.

Alexander of Hales, 206.

Aloysius, St., 211.

Alphonsus, St., 415.

Alvarez, 30, 216, 242, 243.

Ambrose, St., 69, 102, 158, 209, 319, 349, 404.

_Amor affectivus et effectivus_, 68.

Amsdorf, 291.

Anabaptists, 322.

Aquaviva, 260, 262.

Aristotle, 26, 31, 333, 353.

Arnauld, 180.

Athanasius, St., 341 sq., 373, 374.

Attributes, Divine, 344 sq.

“_Auctorem Fidei_,” Bull, 74 sq.

Augustine, St., 7, 8, 9, 17, 20, 22, 23, 24 sq., 27, 29, 31, 33, 34, 36, 37, 39, 42, 43, 47, 56, 59 sqq., 66, 70, 77, 78, 79, 80, 81, 83, 84, 85, 89, 91, 92, 97, 98, 100, 102, 103, 105, 107, 108 sq., 112, 118 sq., 126, 127, 138, 140, 141, 144, 146, 159 sqq., 171, 174, 177, 188, 189 sq., 191 sq., 194, 197, 203 sq., 210, 215, 228 sqq., 249, 252, 253, 254, 259, 262, 264, 289, 308, 319 sq., 337 sq., 339, 342, 343, 350, 368, 373 sq., 375, 383, 387, 394, 404, 421, 424 sq., 430, 431.

Augustinianism, 147, 200, 232 sqq.

B

Baius and Bajanism, 55, 56, 60, 61, 62, 67, 70, 74 sqq., 147, 417.

Ballerini, 415.

Bañez, 232 sqq., 246, 255.

Baptism, 163 sqq., 279, 306, 308 sq., 314, 315, 318, 319, 330 sq., 394, 428, 434.

Barnabas, Epistle of, 318.

Basil, St., 346, 349, 373.

Beatitudes, 402, 416.

Beauty, Supernatural, an effect of sanctifying grace, 349 sqq.

Becanus, 206.

Beghards, 399.

Beguins, 399.

Bellarmine, 163, 203, 210, 260, 263, 319, 330, 334, 337, 414.

Benedict XIV, 249.

Bernard, St., 37, 230.

Berti, 249.

Beza, 214.

Biel, Gabriel, 63, 211.

Billuart, 31, 211, 216, 238, 242.

Bonaventure, St., 210, 365, 433.

Boniface II, 99.

Book of Life, The, 192 sq.

Book of Torgau, 292.

Butzer, 292, 322.

C

Cæsarius of Arles, St., 99.

Cajetan, 165.

Calvin and Calvinism, 44, 153, 156, 206, 212, 213, 214, 218, 221, 223 sq., 228, 285, 302, 310, 392, 399.

Camerarius, 204.

Cano, Melchior, 363.

Capacity for grace, 133 sqq., 145 sqq.

Capacity of nature, 50 sqq.

Carthage, Councils of, 25, 28, 85, 116.

Cassian, John, 97, 142.

Castelein, 195.

Catharinus, 204, 211, 382.

Causality of Grace, 15 sqq.

Celestine I, St., 89, 90, 99, 104.

Celestius, 83, 85, 86.

Cercià, 203.

Certainty regarding justification, 379 sqq.

Charismata, 13.

Charity, 29, 56, 60, 67 sqq., 78, 336 sqq., 352, 363 sqq., 390, 395, 413 sqq., 417.

Children, see Infants.

Christ, The Grace of, 10, 70, 226.

Chrysostom, St., 91, 102 sqq., 141, 171, 178, 181, 209, 318, 349, 380.

Clement of Alexandria, 308.

Clement of Rome, 181.

Clement V, 331.

Clement VIII, 255, 261.

Clement XI, 74, 180.

_Cogitatio congrua_, 69 sqq., 94.

Concupiscence, 64, 120.

_Condignitas_ (equality) between merit and reward, 417 sqq.

Condign Merit, 132 sq., 397 sq., 407 sqq.

_Congregatio de Auxiliis_, 255, 261.

Congruism, 261 sqq.

Congruous Grace, 262 sqq.

Congruous Merit, 132, 397, 407 sqq., 430 sqq.

Conversion, 174 sqq., 297, 432 sq.

Coöperating Grace, 32 sqq.

Cyprian, St., 102, 126.

Cyril of Alexandria, St., 349, 360, 373.

D

D’Argentré, 198.

Definition of Grace, 5 sqq.

Deharbe, 328.

Deification of man, 341 sq., 405.

_Delectatio victrix_, 27, 225, 249 sqq.

De Lemos, 216, 236.

De Lugo, 72, 363, 415, 420.

Despair, 179.

“_De Vocatione Omnium Gentium_,” 170, 182.

Diospolis, Council of, 8, 85, 136, 141.

Dordrecht, Synod of, 213.

Dorner, 293.

Durandus, 63.

E

Eck, Johann, 132.

Efficacious Grace, 41 sqq.

Efficacy, Threefold, 265 sq.

Elect, Number of the, 194 sq.

Ephesus, Ecumenical Council of, 86.

Ephrem, St., 109.

Estius, 216.

Eternal life, 426 sqq.

Eucharist, The Holy, 360.

External and Internal Grace, 11 sqq.

F

_Facienti quod est in se Deus non denegat gratiam_, 147 sqq.

Faith, 62, 73, 100 sqq., 272, 274 sqq., 298 sqq., 363 sq., 390 sq., 395.

_Fides explicita—implicita_, 184 sqq., 279.

Fiduciary faith, 274 sqq., 310 sq.

_Filiatio adoptiva_, 110.

Final perseverance, see Perseverance.

Flacius, 291.

Florence, Council of, 164.

Fonseca, 257.

Francis de Sales, St., 207, 256.

Franzelin, 203.

Frassen, 206.

Freedom a requisite of merit, 411 sqq.

Free-will, 32 sqq.; How Grace coöperates with, 40 sq.; Its relation to Grace, 222 sqq.

Friendship, 353.

Friendship of God, an effect of sanctifying grace, 351 sqq.

Fulgentius, St., 23, 182, 215, 278.

G

Gazzaniga, 216, 236.

Gelasius, Pope, 170.

Gifts of the Holy Ghost, 369 sq.

Glory, 426 sqq.

Glossner, 149.

God, The Grace of, 10.

Godts, 195.

Gomarus, 213.

Gonet, 204 sq., 216, 218, 219 sq., 345.

Good intention, 411, 414.

Good works, Merit of, 397 sqq.

Gotti, 30, 185, 216.

Gottschalk, 212.

Goudin, 216.

Grace of justification, 313.

Granderath, 361.

_Gratia antecedens—concomitans_, 35.

_Gratia congrua—incongrua_, 262 sqq.

_Gratia efficax ab extrinseco sive per accidens_, 255 sqq., 268.

_Gratia efficax ab intrinseco sive per se_, 232 sqq., 267, 268.

_Gratia est in nobis, sed sine nobis_, 37.

_Gratia gratis data_, 12 sqq.

_Gratia gratum faciens_, 12 sqq.

_Gratia inspirationis_, 23.

_Gratia magna_, 252 sq.

_Gratia orationis_, 43.

_Gratia parva_ (of Jansenius) 44, 252 sq.

_Gratia prima_, 136 sqq., 388 sqq., 424, 427 sqq.

_Gratia sanans s. medicinalis_, 16, 91, 114.

_Gratia secunda_, 388 sqq.

_Gratia vocans_, 32, 35, 111.

Gratuity of Grace, 131 sqq.

Graveson, 216.

Gregory of Nazianzus, 102, 159, 308.

Gregory the Great, St., 38, 290, 308, 368, 380, 394.

Grotius, Hugo, 294.

Gutberlet, 165, 205.

H

Habits, 333 sqq.

“Half-Melanchthonians,” 292.

Harnack, 295, 296, 319, 381.

Heathens, The, receive sufficient grace for salvation, 179 sqq.

Henno, 324.

Henry of Ghent, 210.

Hilary, St., 97, 99, 209.

Holy Ghost, 331 sq., 335, 346, 361 sq., 368, 369 sq.

Hope, 363 sqq., 390, 396.

Hurter, 375.

Hus, 212.

Hypostatic Union, 12, 150, 345.

I

Ignatius of Antioch, St., 404.

Illuminating grace of the intellect, 19 sqq.

Imputation, Lutheran theory of, 313 sqq.

Incarnation, Dogma of the, 282 sqq.

Incompatibility of Grace and sin, 323 sqq.

Increase of glory, 429 sq.

Increase of sanctifying grace, 384 sqq., 423 sqq., 429.

“Indiculus,” 99.

Infants, Unbaptized, 163 sqq., Baptized, 406.

Infralapsarians, 156, 213.

_Inhabitatio Spiritus Sancti_, 361 sq., 370 sqq.

Innocent I, 8, 9, 85, 154.

Innocent X, 168, 226.

Innocent XI, 73, 183, 281, 402.

_Intensio gratiae_, 389.

Irenæus, St., 47, 90, 404.

Isaias, 178.

J

Jacob and Esau, 201 sq.

James, St., 286, 287, 288, 289, 294, 403, 434.

Jansenius and Jansenism, 44, 52, 55, 62, 74, 77, 79, 80, 153 sq., 168, 171, 180, 212, 218, 221, 222, 223, 224 sqq., 249, 252, 281, 411, 417.

Jehu, 433.

Jerome, St., 58, 109, 354, 380, 387, 394, 412.

Jews, 137, 155, 195, 282, 367.

John a S. Thoma, 216.

John the Baptist, St., 116.

Joseph, St., 116, 211.

Jovinian, 387, 394.

Julian of Eclanum, 83, 85.

Justification, 36, 73, 97, 113 sq., 136 sqq.; Process of, 272 sqq.; Necessity of faith for, 274 sqq.; Necessity of other preparatory acts, 285 sqq.; The state of, 300 sqq.; The nature of, 301 sqq.; Negative element, 302 sqq.; Positive element, 310 sqq.; Sanctifying Grace the sole formal cause of, 322 sqq.; Qualities of, 378 sqq.; Increase of Grace, 388; Fruits of, 397 sqq.

Justin Martyr, St., 102, 308.

K

Klee, 164.

Κοινωνία θείας φύσεως, 345.

Krogh-Tonning, 293.

L

Lateran, Fourth Council of the, 179, 400.

Law of grace, 405.

Lessius, 150, 206, 211, 221, 262, 337, 420.

Liberty, see Freedom.

Liebermann, 89.

Logos, The Divine, 358, 359 sq.

Log-stick-and-stone theory, 291, 292.

Lucidus, 212.

_Lumen gloriae_, 345.

Luther, 52, 74, 132, 223, 285, 288, 291, 293, 295, 302, 310, 322, 384, 389, 392, 399, 407.

M

Maldonatus, 203, 204.

Mary, B. V., 64, 116, 211, 384, 389, 391.

Massillon, 194.

Melanchthon, 292, 310.

Mennonites, 322.

Mercy, Works of, 416.

Merely sufficient Grace, 41 sqq.

Merit, 128, 131 sqq., 397 sqq., 430.

_Meritum de congruo_, 430 sqq.

_Meritum naturae_, 138.

Mezzofanti, Cardinal, 54.

Mileve, Council of, 85, 114, 116.

Modernism, 54.

Molina and Molinism, 65, 148, 200, 217, 255 sqq., 337.

Molinos, M. de, 401.

Moral virtues, Infused, 366 sqq.

Mortal sin, 97, 106 sqq., 392 sqq.

N

Nabuchodonosor, 58.

Natural and Supernatural Grace, 7 sqq.

Nature, Capacity of, 50 sqq.

_Necessitas antecedens peccati_, 120 sqq.

_Necessitas medii—praecepti_, 279 sqq.

O

Obduracy, 175 sq.

Objects of merit, 423 sqq.

Obstinacy, 178 sq.

Occasionalists, 406.

Ockam, 211.

_Opera steriliter bona_, 57, 81 sq.

Orange, Second Council of, 20, 44, 86, 92, 99, 100, 106, 110, 123, 136, 139, 143, 213, 400.

Origen, 77.

Original sin, 303, 434.

Orosius, 182.

Osiander, 292.

Osorius, 204.

Oswald, 104, 203.

P

Palmieri, 61, 72, 103, 116.

Pantheism, 343.

Passaglia, 158, 375.

Passions, The, 28.

Paul, St., 12, 13, 16, 21, 22, 27, 57, 64, 65, 68, 88, 100 sq., 105, 107, 125, 137, 146, 157 sq., 166, 169 sq., 180, 189, 191, 201 sq., 207, 227 sq., 259, 269, 276, 277, 281 sq., 283, 288 sq., 314, 316, 317, 318, 319 sq., 351, 383, 393, 402, 407, 420, 424.

Paul V, 256, 261.

Pelagius and Pelagianism, 56, 64, 66, 71, 79, 82 sqq., 89, 97, 103, 114, 119, 136, 141, 170, 190, 197, 228, 308.

Penance, Sacrament of, 395, 428.

Perrone, 18.

Perseverance, Final, 123 sqq., 425 sq., 432 sqq.

Pesch, Chr., 68, 72, 248.

Petavius, 203, 204, 361, 375.

Peter Lombard, 331.

Peter, St., 171, 184.

Pfeffinger, 292.

Piccolomini, 262.

Pighius, 204.

Πίστις, 277 sq., 290.

Pistoia, Council of, 71, 74.

Pius V, 165.

Pius VI, 71, 73.

Platel, 72.

Plato, 350.

Pneumatomachians, 373.

Polycarp, St., 290.

Pomponazzi, 52.

Postlapsarians, 213.

_Potentia obedientialis_, 19, 30, 40.

_Praeambula fidei_, 52, 102, 105.

_Praemotio moralis_, 249, 253.

_Praemotio physica_, 233 sqq., 248.

Prayer, 43, 91, 127 sqq., 133, 142 sqq., 266 sqq., 431, 433, 435.

Predestinarianism, Heretical, 212.

Predestination, 152, 187 sqq.; _ante praevisa nierita_, 199 sqq.; _post praevisa merita_, 206 sqq.

Predestinationism, Orthodox, 199 sqq.

Prevenient Grace, 32 sqq.

Priesthood, 13.

Properties of sanctifying Grace, 378 sqq.

Prosper, St., 25, 37, 59, 77, 97, 99, 100, 159, 182, 192, 215.

Protagoras, 350.

Q

Qualitates Fluentes, 29 sqq.

Qualities, 333 sq.

Quasi-Merit, 134.

Quesnel, 53, 72, 74 sqq., 180.

Quietists, 343, 401.

R

Re-Creation, 315, 339.

Regeneration, 314 sq., 329, 339, 341, 346.

Repentance, 176.

Reprobation, 152, 178, 212 sqq.

Requisites of supernatural merit, 410 sqq.

Ripalda, 65, 69, 71 sqq., 128, 145, 149, 330, 342, 345, 363.

Roman Catechism, 333, 340, 349, 363.

S

Saints absolutely predestined, 211; Favored by God, 419.

Salmeron, 337.

Salutary acts, 82 sqq.

Sanctification, Internal, 323, 347, 348.

Sanctifying Grace, 271 sqq.; Genesis of, 272 sqq.; The sole formal cause of justification, 322 sqq.; Nature of, 328 sqq.; A permanent quality of the soul, 328 sqq.; An infused habit, 333 sqq.; Not identical with charity, 336 sqq.; A participation of the soul in the divine nature, 340 sqq.; The effects of, 347 sqq.; Sanctity, 347 sqq.; Supernatural beauty, 349 sqq.; Divine friendship, 351 sqq.; Adoptive sonship, 356 sqq.; Supernatural concomitants, 362 sqq.; Properties of, 378 sqq.; Admits of degrees and therefore can be increased, 384 sqq.; Lost by mortal sin, 392 sqq.; Fruits of, 397 sqq.; As a requisite of merit, 418 sq.; Increased by merit, 424 sqq.

Sanctity, an effect of sanctifying Grace, 347 sqq.

Sardagna, 337.

Scheeben, 361, 375.

Schrader, 375.

_Scientia media_, 245, 253, 257 sq., 266.

Scotus and the Scotists, 10, 63, 67, 94, 210, 325, 332, 337, 419, 433.

“Seed of God,” Why grace is called the, 409.

Self-righteousness, 406 sq.

Semipelagianism, 97 sqq., 139 sqq., 146, 148, 170, 190, 197, 226, 228, 239.

Sensitive sphere, Graces of the, 26 sqq.

Sinners, Ordinary and obdurate, 172 sqq.

Sin, Incompatible with Grace, 323 sqq.; Is sanctifying Grace diminished by venial sin? 388 sq.

Sins of malice, 247.

Society of Jesus, 260 sqq., 325.

Socinianism, 292.

Socrates, 25.

Sola fides theory, 286 sqq.

Soto, Dominicus, 211, 363, 430.

Stapleton, 206.

Stoics, 64, 387.

Strengthening Grace of the will, 23 sqq.

Suarez, 63, 96, 116, 122, 128, 150, 218, 219, 257, 262, 325, 330, 334, 346, 359, 362, 363, 365, 390 sq., 415, 420, 433.

Sufficient Grace, 41 sqq., 167 sqq.

Supererogation, Works of, 411.

Supernatural character of merit, 413 sqq.

Sylvius, 216, 434.

Syncretism, 267 sqq.

Synergist dispute, 292.

T

Temporal blessings, 435.

Temptations, 65 sqq.

Tepe, 68, 72, 81.

Tertullian, 179.

Θείωσις, 341, 376.

Theodoret, 209.

Theological systems devised to harmonize the dogmas of grace and free-will, 231 sqq.; Thomism, 232 sqq.; Augustinianism, 248 sqq.; Molinism, 255 sqq.; Congruism, 261 sqq.; Syncretism, 267 sqq.

Thomas, St., 27, 32, 34, 52, 53, 62, 70, 93, 121, 149, 161, 165, 178, 185, 194, 210, 232, 298, 331, 332, 334, 338, 339, 345, 349, 357, 365, 368 sq., 387, 409, 414, 419, 421, 431, 432, 435.

Thomism and the Thomists, 11, 29, 200, 203, 216, 219, 232 sqq., 325, 332, 389, 413, 414.

Toletus, 204, 206.

Tournely, 207, 337.

Traditionalism, 52.

Trent, Council of, 34, 35, 36, 38, 45, 74, 86, 94, 106, 107, 111, 115 sq., 122, 123, 124, 125, 136, 153, 165, 168, 182, 188, 213, 224, 227, 243 sq., 247, 265, 272, 275, 285, 295 sqq., 303, 307, 311 sqq., 319, 322 sq., 324, 325, 329 sq., 331, 335, 338, 352, 361, 363, 365, 383, 385, 391, 392, 400, 401, 407 sq., 415, 421 sq., 423, 425, 426, sqq., 431.

Trinity, Dogma of the, 282 sqq.

U

Ultricuria, Nicholas de, 52.

Unbelief, 97.

“Unigenitus,” Constitution, 74.

V

Vasquez, 69 sqq., 72, 94, 133, 149, 262, 337, 363, 415, 418, 420, 425.

Vatican Council, 51, 54, 73, 183, 244 sq., 265.

Vega, 122.

Venial sin, Possibility of avoiding, 117 sqq.; Is sanctifying Grace diminished by? 388 sq.

Vienne, Council of, 331, 363.

Vital acts of the soul, 27 sqq.

Vitelleschi, 262.

Vocation, The grace of, 190, 196.

_Voluntas salvifica Dei_, 152 sqq.

W

Wiclif, 212.

Will to save, God’s, 152 sqq.

Y

Ysambert, 211.

Z

Zosimus, 85.

Zwingli, 298.

FOOTNOTES

1 The Fathers and the Schoolmen “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.” (Wilhelm-Scannell, _Manual of Catholic Theology_, Vol. II, p. 229, 2nd ed., London 1901.)

2 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.

3 Cfr. Pohle-Preuss, _God the Author of Nature and the Supernatural_, pp. 181 sqq., St. Louis 1912.

_ 4 Theologiae Graecorum Patrum Vindicatae circa Universam Materiam Gratiae Libri III_, I, 4, Paris 1646.

5 “The same name is loosely applied to the act of ‘blessing’ the food before taking it, which is properly the function of a priest, but which is suitably performed by every Christian.” (Hunter, _Outlines of Dogmatic Theology_, Vol. III, p. 6.) Cfr. S. Thomas, _Summa Theologica_, 1a 2ae, qu. 110, art. 1: “_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._”

6 Rom. XI, 6: “_Si autem gratia, iam non ex operibus; alioquin gratia iam non est gratia._”

_ 7 Tract. in Ioannem_, III, n. 9: “_Quid est gratia? Gratis data. Quid est gratis data? Donata, non reddita._”

_ 8 Debitum naturae._

_ 9 Epistula ad Innocent._, n. 2: “_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_ [_i.e._ _christianae] audierunt._”

10 On the difference between these two categories see Pohle-Preuss, _God the Author of Nature and the Supernatural_, pp. 180 sqq.

_ 11 Epist. ad Innocent._, _l.c._: “_Etsi quâdam non improbandâ ratione dicitur gratia Dei quâ creati sumus [gratia naturalis], ... alia est tamen, quâ praedestinati vocamur, iustificamur, glorificamur [gratia supernaturalis]._”

_ 12 Epist. ad Sixt._, 194, n. 8: “_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._”

13 St. Augustine, _Ep._, 217: “_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._”

_ 14 Gratia est donum gratis datum supernaturale._

15 Cfr. Pohle-Preuss, _Soteriology. A Dogmatic Treatise on the Redemption_, pp. 24 sqq., St. Louis 1914.

_ 16 Gratia est donum gratis datum, supernaturale, ex meritis Christi._

17 Cfr. St. Augustine, _Contra Duas Epistolas Pelagianorum_, IV, 15.

18 Cfr. Rom. III, 21 sqq.; Gal. II, 16.

_ 19 Gratia est donum gratis datum, supernaturale, internum, ex meritis Christi._

20 St. Matthew X, 8: “_Infirmos curate, mortuos suscitate, leprosos mundate, daemones eiicite: gratis accepistis, gratis date_ (δωρεὰν δότε).”—The name “gratuitously given,” as Fr. Hunter observes (_Outlines_, III, 10), is “tautological and not particularly expressive,” and “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 (_gratum faciens_) denotes that they make a man pleasing to God, grateful to Him, if we understand _grateful_ of that which gives pleasure, and not in its commoner sense, which is nearly the same as thankful.”

21 For a list of the charismata see 1 Cor. XII, 4 sqq. Cfr. Englmann, _Von den Charismen im allgemeinen und von dem Sprachencharisma im besonderen_, Ratisbon 1848; Cornely, _Comment. in S. Pauli Priorem Epistolam ad Corinthios_, pp. 410 sqq., Paris 1890; Chr. Pesch, _Praelect. Dogmat._, Vol. V, 3rd ed., pp. 243 sqq., Freiburg 1908.

22 1 Cor. XII, 31: “_Aemulamini autem charismata meliora, et adhuc excellentiorem viam vobis demonstro._”

_ 23 Caritas_, ἀγάπη.

24 1 Cor. XIII, 1 sqq. Cfr. St. Thomas Aquinas, _Summa Theol._, 1a 2ae, qu. 111, art. 5: “_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._”

_ 25 Gratia est donum gratis datum, supernaturale, internum, gratum faciens, ex meritis Christi._

26 Cfr. Pohle-Preuss, _God the Author of Nature and the Supernatural_, pp. 229 sq.

_ 27 Ibid._, pp. 298 sq.

_ 28 Ep. ad Simplician._, I, 9, 22: “_Voluntas ipsa, nisi aliquid occurrerit quod delectet et invitet animum, moveri nullo modo potest; hoc autem, ut occurrat, non est in hominis potestate._”

_ 29 Enchiridion_, c. 98: “_Quis tam impie desipiat, ut dicat, Deum malas hominum voluntates, quas voluerit, quando voluerit, ubi voluerit, in bonum non posse convertere?_”

30 “_Domine, ... ad te nostras etiam rebelles compelle propitius voluntates._” For a full treatment of God’s moral causality the student is referred to Ripalda, _De Ente Supernaturali_, disp. 109, sect. 2 sq.

31 Cfr. D. Palmieri, _De Gratia Divina Actuali_, thes. 15.

_ 32 Causa formalis._

_ 33 Causa efficiens._

_ 34 Causa meritoria._

_ 35 Causa materialis._

_ 36 Causalitas moralis._

_ 37 Causalitas physica._

_ 38 Causa finalis inadaequata._

_ 39 Causa finalis adaequata._

40 On the _potentia obedientialis_ see Pohle-Preuss, _God the Author of Nature and the Supernatural_, pp. 188 sqq.

41 Can. 7, quoted by Denzinger-Bannwart, n. 180.

_ 42 Supra_, p. 11.

43 “_Lex Domini immaculata, convertens animas, ... praeceptum Domini lucidum, illuminans oculos._”

44 “_Christus passus est pro nobis, vobis relinquens exemplum, ut sequamini vestigia eius._”

_ 45 De Spiritu et Litera_, c. 34: “_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._”

46 2 Cor. III, 4 sq.: “_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._”

47 1 Cor. III, 6: “_Ego plantavi, Apollo rigavit; sed Deus incrementum dedit_ (ἀλλὰ ὁ θεὸς ηὔξανεν). _Itaque neque qui plantat est aliquid neque qui rigat, sed qui incrementum dat, Deus_ (ὁ αὐξάνων θεός).”

_ 48 De Gratia Christi_, c. 19: “_Ipse in bonis arboribus cooperatur fructum, qui et forinsecus rigat atque excolit per quemlibet ministrum et per se dat intrinsecus incrementum._” Cfr. also Eph. I, 17 sq., Acts XXVI, 16 sqq., 2 Cor. IV, 6, 1 John II, 20 and 27.

49 Cfr. Mazzella, _De Gratia_, disp. 1, art. 1, §4, 3rd ed., Rome 1882.

_ 50 Tract. in Ioa._, III, 13: “_Magisteria forinsecus adiutoria quaedam sunt et admonitiones; cathedram in coelo habet, qui corda tenet._”

_ 51 L.c._: “_Interior magister est, qui docet; Christus docet, inspiratio ipsius docet._”

_ 52 Ep. 17 de Incarn. et Grat._ n. 67: “_Frustra [divinus sermo] exterioribus auribus sonat, nisi Deus spiritali munere auditum hominis interioris aperiat._” Other Patristic texts will be found in the classic work of Ripalda, _De Ente Supernaturali_, disp. 101, sect. 3-4.

53 It is to be noted, however, that the term _gratia inspirationis_, 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.

_ 54 De Gratia Christi_, c. 12: “_Quâ gratiâ agitur, non solum ut facienda noverimus, verum etiam ut cognita faciamus, nec ut solum diligenda credamus, verum etiam ut credita diligamus._”

_ 55 Op. cit._, c. 26: “_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._”

56 He applies a variety of practically synonymous terms to the strengthening grace of the will, for instance: _delectatio coelestis_, _spiritus caritatis_, _inspiratio dilectionis_, _bona voluntas_, _voluptas_, _sanctum desiderium_, _inspiratio suavitatis_, _cupiditas boni_, etc.

57 Canon 4: “_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._” (Denzinger-Bannwart, n. 104.)

_ 58 Contra Collator._, c. VII, 2: “_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?_” Cfr. Schiffini, _De Gratia Divina_, thes. 11; Palmieri, _De Gratia Divina Actuali_, thes. 8.

_ 59 De Anima_, I, 8: Ἄνευ φαντάσματος οὐκ ἔστι νοεῖν.

_ 60 De Peccatorum Meritis et Remissione_, II, 19, 33: “_... ut suave faciat, quod non delectabat._”

61 2 Cor. XII, 9: “_Sufficit tibi gratia mea._” For further information on this point the student is referred to Ripalda, _De Ente Supernaturali_, disp. 44, sect. 9.

_ 62 In Psalmos_, 102, n. 16: “_Vocat [Deus] per intimam cognitionem._”—_Tract. in Ioa._, 26, n. 7: “_Videte quomodo trahit Pater, docendo delectat._”

_ 63 Summa Theol._, 1a 2ae, qu. 110, art. 2.

_ 64 S. Theol._, 1a 2ae, qu. 25, art. 2.

65 “_... quum sit utrumque donum Dei, et scire quid facere debeamus, et diligere ut faciamus._” (_V. supra_, p. 25.)

66 “_Amor Dei propter se super omnia._”

_ 67 V. infra_, Part II, Ch. I.

68 Cfr., _e.g._, _De Trinitate_, VIII, 10: “_Quid est dilectio vel caritas, quam tantopere Scriptura divina laudat et praedicat, nisi amor boni?_”—_Contra Duas Epistolas Pelag._, II, 9, 21: “_Quid est boni cupiditas nisi caritas?_”—_De Gratia Christi_, c. 21: “_Quasi vero aliud sit bona voluntas quam caritas._”

69 It should also be noted that in Augustine’s writings _inspiratio caritatis_, as an immediate grace of the will, is not necessarily identical with the infusion of theological love.

_ 70 E.g._ Berti, _De Theol. Discipl._, XIV, 7.

71 Cfr. Alvarez, _De Aux._, disp. 67, n. 6.

72 Alvarez, _op. cit._, disp. 74.—Cfr. John VI, 44: “_Nemo potest venire ad me, nisi Pater, qui misit me, traxerit eum._” Apoc. III, 20: “_Ecce sto ad ostium et pulso; si quis audierit vocem meam et aperuerit mihi ianuam, intrabo ad illum._”

_ 73 Comment. in Summam Theol. S. Thomae Aquinatis_, p. 2, tr. 6, qu. 2, art. 2, §2.

_ 74 V. supra_, Nos. 1 and 2.

_ 75 Ad Simplic._, I, 2, n. 21: “_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?_”

76 Cfr. Suarez, _De Div. Grat._, III, 4: “_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._”

_ 77 De Gratia_, diss. 4, art. 2.

_ 78 Summa Theol._, 1a 2ae, qu. 110, art. 2: “_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._”—Cfr. Palmieri, _De Gratia Div. Actuali_, thes. 16; Pesch, _Praelect. Dogmat._, Vol. V, 3rd ed., pp. 23 sqq.; Schiffini, _De Gratia Divina_, pp. 220 sqq. The Thomistic doctrine on this point is viewed with favor by several Molinist theologians, _e.g._, Platel (_De Gratia_, n. 547) and Gutberlet (_Dogmatische Theologie_, Vol. VIII, pp. 25 sq., Mainz 1897).

_ 79 De Peccat. Merit. et Rem._, II, 18: “_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._”

_ 80 De Grat. et Lib. Arbitr._, c. 17, 33: “_Ipse ut velimus, operatur incipiens, qui volentibus cooperatur perficiens._”—On certain differences of opinion on this point between Suarez (_De Div. Motione_, III, 5) and St. Thomas (_Summa Theol._, 1a 2ae, qu. 111, art. 2), see Schiffini, _De Gratia Divina_, pp. 252 sqq.

81 Cfr. Ps. LVIII, 11; XXII, 6.

_ 82 Enchiridion_, c. 32: “_Nolentem praevenit, ut velit; volentem subsequitur, ne frustra velit._”

_ 83 Conc. Trident._, Sess. VI, cap. 5: “_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._” (Denzinger-Bannwart, n. 797.)

_ 84 Summa Theol._, 1a 2ae, qu. 111, art. 3: “_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._”

_ 85 Conc. Trident._, Sess. VI, cap. 16: “_Iesus Christus in ipsos iustificatos iugiter virtutem influit, quae virtus bona eorum opera semper antecedit et comitatur et subsequitur._”

86 On the distinction to be drawn between the various members of these pairs, whether it be real or merely logical, theologians differ. Cfr. Palmieri, _De Div. Grat._, thes. 18; Chr. Pesch, _Praelect. Dogmat._, Vol. V, 3rd ed., pp. 17 sqq.; Schiffini, _De Gratia Divina_, pp. 241 sqq.

_ 87 V. supra_, Nos. 1 and 4.

88 Sess. VI, cap. 5 and can. 4, quoted in Denzinger-Bannwart’s _Enchiridion_, n. 797 and 814.

_ 89 Ad Simplic._, I, qu. 2, n. 22: “_Voluntas ipsa, nisi aliquid occurrerit, quod delectet atque invitet animum, moveri nullo modo potest; hoc autem ut occurrat, non est in hominis potestate._”

_ 90 Contr. Collator._, c. VII, 2: “_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?_”

91 Cfr. M. Cronin, _The Science of Ethics_, Vol. I, pp. 30 sqq., Dublin 1909.

_ 92 Contra Duas Epistolas Pelagian._, II, 9, 21: “_Multa Deus facit in homine bona, quae non facit homo; nulla vero facit homo, quae non facit Deus, ut faciat homo._”

_ 93 De Gratia et Lib. Arbitr._, c. 17, n. 33: “_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._”

_ 94 De Gratia et Lib. Arbitr._, c. 14: “_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._”—On the misinterpretation of this text by the Jansenists, see Palmieri, _De Gratia Divina Actuali_, pp. 84 sq.

_ 95 Moral._, XVI, 10: “_Superna pietas prius agit in nobis aliquid sine nobis [gratia praeveniens], ut subsequente libero arbitrio bonum, quod appetimus, agat nobiscum [gratia cooperans]._”

_ 96 Conc. Trid._, Sess. VI, c. 16: “_Tanta est [Dei] erga homines bonitas, ut eorum velit esse merita quae sunt ipsius dona._” (Denzinger-Bannwart, n. 810.)

_ 97 De Grat. et Lib. Arbitr._, c. 16, 32: “_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): ____Praeparatur voluntas a Domino____; de quo dictum est (Ps. XXXVI, 32): ____A Domino gressus hominis dirigentur et viam eius volet____; de quo dictum est (Phil. II, 13): ____Deus est qui operatur in nobis et velle.____ Certum est nos facere quum facimus; sed ille facit ut faciamus, praebendo vires efficacissimas voluntati, qui dixit (Ezech. XXXVI, 27): ____Faciam ut in iustificationibus meis ambuletis et iudicia mea observetis et faciatis.____ Quum dicit: ____Faciam ut faciatis,____ quid aliud dicit nisi (Ezech. XI, 19): ____Auferam a vobis cor lapideum,____ unde non faciebatis, (Ezech. XXXVI, 26), et ____dabo vobis cor carneum,____ unde facitis._”—On the subject of this paragraph see Palmieri, _op. cit._, thes. 10, and Chr. Pesch, _op. cit._, pp. 14 sqq.

98 Cfr. Pohle-Preuss, _God the Author of Nature and the Supernatural_, pp. 67 sqq.

99 Cfr. Palmieri, _De Div. Grat. Actuali_; thes. 17, and Chr. Pesch, _Praelect. Dogmat._, Vol. V, 3rd ed., pp. 28 sqq.

_ 100 V. infra_, Ch. III, Sect. 2.

_ 101 De Grat. et Lib. Arbitr._, c. 16, 32: “_Certum est nos facere, quum facimus; sed ille facit ut faciamus, praebendo vires efficacissimas voluntati._”

_ 102 De Corrept. et Grat._, c. 11: “_Acceperat posse, si vellet [gratia sufficiens]; sed non habuit velle [gratia efficax] quod posset, nam si habuisset, perseverasset._” Cfr. Palmieri, _De Div. Grat. Actuali_, thes. 11.

_ 103 De Nat. et Grat._, 43: “_Nam Deus impossibilia non iubet, sed iubendo monet, et facere quod possis, et petere quod non possis, et adiuvat ut possis._”

_ 104 De Gratia Christi_, IV, 10: “_... ita inefficax, ex qua operatio ne possit quidem sequi, nisi eius inefficacia per aliam suppleatur._”

105 “_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._” (_De Grat. Christi_, III, 3).

106 “_Gratia sufficiens statui nostro non tam utilis quam perniciosa est, sic ut proinde merito possimus petere: A gratia sufficienti libera nos, Domine._” This assertion was condemned by Pope Alexander VIII in 1690. It is convincingly refuted by Schiffini, _De Gratia Divina_, pp. 354 sqq.

107 “_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._” (Denzinger-Bannwart, n. 200.)

108 Sess. VI, can. 4: “_Si quis dixerit, liberum hominis arbitrium a Deo motum et excitatum nihil cooperari Deo, ... neque posse dissentire, si velit, anathema sit._” (Denzinger-Bannwart, n. 814.)

109 Is. V, 4: “_Quid est, quod debui ultra facere vineae meae et non feci ei? An quod exspectavi, ut faceret uvas et fecit labruscas?_”

110 Prov. I, 24: “_Vocavi et renuistis, extendi manum meam et non fuit qui adspiceret._”

111 Matth. XI, 21.

112 Cfr. Matth. XXIII, 37; Acts VII, 51; 1 Cor. X, 13; 2 Cor. VI, 1; 1 Thess. V, 19.

_ 113 Contra Haer._, IV, 37, 1: “_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]._”

114 “_Gratia Dei ... quae hominum adiuvat voluntates: qua ut non adiuventur, in ipsis itidem causa est, non in Deo._” _De Peccat. Mer. et Rem._, II, 17.

_ 115 De Lib. Arbitr._, III, 16: “_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._” On the Jansenist distortions of St. Augustine’s teaching see Palmieri, _De Gratia Divina Actuali_, thes. 48. The doctrine of the Greek Fathers is thoroughly rehearsed by Isaac Habert, _Theol. Patr. Graec._, II, 6 sq.

_ 116 Conc. Vat.,_ Sess. III, De Revel., can. 1: “_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._”

_ 117 Conc. Vat._, Sess. III, cap. 4: “_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._” (Denzinger-Bannwart, n. 1795.)

118 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, _Hist. Eccles._, ed. Bing., XV, 195, and also, with some explanatory remarks, in Denifle-Chatelain, _Chartularium Univ. Paris._, II, 1, Paris 1891.

119 “_Klotz-, Stock- und Steintheorie_.”

120 On Traditionalism, see Pohle-Preuss, _God: His Knowability, Essence, and Attributes_, pp. 44 sqq., 2nd ed., St. Louis 1914.

121 Wisd. XIII, 1 sqq.; Rom. I, 20 sq.; Rom. II, 14 sq. Cfr. Pohle-Preuss, _op. cit._, pp. 17 sqq.

_ 122 Ibid._, pp. 38 sqq.

_ 123 Summa Theol_., 1a, qu. 2, art. 2, ad 1: “_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_.”

_ 124 Luther’s Werke_, ed. Walch, XII, 400, Halle 1742: “_Alles, was sie örtert und schleusst, so gewisslich falsch und irrig ist, als Gott lebt._”

_ 125 Conc. Trid._, Sess. VI, cap. 1 and canon 5.

126 On the _vulnera naturae_ cfr. Pohle-Preuss, _God the Author of Nature and the Supernatural_, pp. 298 sqq., St. Louis 1912. Already St. Augustine observed: “_Ad miseriam iustae damnationis pertinet ignorantia et difficultas, quam patitur homo ab exordio nativitatis suae, nec ab isto malo nisi Dei gratiâ liberatur._” (_Retract._, I. 9.)

_ 127 Propos._ 41: “_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._” (Denzinger-Bannwart, n. 1391.)

128 On the _debitum naturae_ cfr. Pohle-Preuss, _God the Author of Nature and the Supernatural_, pp. 184 sq.

_ 129 Summa Theol._, 1a 2ae, qu. 2, art. 4.

_ 130 Conc. Vatic._, Sess. III, _De Revel._, cap. 2: “_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._”

131 Cfr. Chastel, S. J., _De la Valeur de la Raison Humaine_, Paris 1854; O. Willmann, _Geschichte des Idealismus_, Vol. III, 2nd ed., pp. 811 sqq., Braunschweig 1908; Bellarmine, _De Gratia et Libero Arbitrio_, V, 1 sqq.

132 The only dissenting voice is that of Cardinal Cajetan.

133 Mezzofanti spoke perfectly thirty-eight languages, thirty others less perfectly, and was more or less familiar with fifty dialects. Cfr. U. Benigni in the _Catholic Encyclopedia_, Vol. X, p. 271.

134 On the question whether grace can enable a man to acquire an unlimited, universal knowledge, see Pohle-Preuss, _Christology_, pp. 258 sqq., St. Louis 1913. Cfr. also St. Thomas, _Summa Theol._, 1a 2ae, qu. 109, art. 1, and Palmieri, _De Gratia Divina Actuali_, thes. 19.

_ 135 Prop. Baii Damn._, 27: “_Liberum arbitrium sine gratiae Dei adiutorio nonnisi ad peccandum valet._” (Denzinger-Bannwart, n. 1027.)

_ 136 Prop. Baii Damn._, 37: “_Cum Pelagio sentit, qui boni aliquid naturalis, i.e. quod ex naturae solis viribus ortum ducit, agnoscit._” (Denzinger-Bannwart, n. 1037.)

_ 137 Prop. Baii Damn._, 25: “_Omnia opera infidelium sunt peccata et philosophorum virtutes sunt vitia._” (Denzinger-Bannwart, n. 1025.)

_ 138 Prop. Damn. ab Alex. VIII_: “_Necesse est infidelem in omni opere peccare._” (Denzinger-Bannwart, n. 1298.)

139 Matth. V, 46 sq.

_ 140 Mercedem_, μισθόν.

_ 141 Salutaveritis_, ὰσπάσησθε.

_ 142 Ethnici_, οἱ ἐθνικοί.

143 Rom. II, 14 sqq.

_ 144 Gentes_, ἔθνη.

145 That is, the _Mosaic_ law.

_ 146 Naturaliter_, φύσει.

_ 147 Naturaliter_, φύσει.

148 “_Quae legis sunt, faciunt._”

149 Rom. I, 21 sqq.

150 For other germane texts see Ezech. XXIX, 18 sqq.; Rom. I, 21.

151 πᾶν δὲ ὅ οὐκ ἐκ πίστεως, ἁμαρτία ἐστιν.

152 πίστις = συνείδησις.

153 Cfr. also 1 Cor. VIII, 10 sqq. For a fuller explanation see Scheeben, _Dogmatik_, Vol. III, pp. 954 sqq.

154 Ezech. XXIX, 20: “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.”

_ 155 In Ezech._, XXIX, 20: “_Ex eo quod Nabuchodonosor accepit mercedem boni operis, intelligimus etiam ethnicos, si quid boni fecerint, non absque mercede Dei iudicio praeteriri._”

_ 156 In Gal._, I, 15: “_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._”

_ 157 De Spiritu et Litera_, c. 28: “_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._”

_ 158 Ep._, 144, 2.

_ 159 Confess._, VI, 10.

_ 160 Ep._, 138, c. 3: “_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._”

_ 161 De Spiritu et Litera_, c. 3, n. 5: “_Neque liberum arbitrium quidquam nisi ad peccandum valet, si lateat veritatis via._”

_ 162 Sent. ex August._, n. 106: “_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._”

163 What Augustine himself observes of the literary style of St. Cyprian (_Ep._, 93, c. 10, n. 39): “_Habet quandam propriam faciem, quâ possit agnosci_,” applies in an even truer sense to his own writings.

164 Cfr. _Enchirid._, c. 30.

165 Cfr. _De Correptione et Gratia_, c. 9, n. 20 sqq.

166 For a fuller and more adequate treatment of this question see J. Ernst, _Werke und Tugenden der Ungläubigen nach Augustinus_, Freiburg 1871; Ripalda, _De Ente Supernaturali_, t. III, Cologne 1648; S. Dechamps, _De Haeresi Ianseniana_, Paris 1645; and, more briefly, Palmieri, _De Gratia Divina Actuali_, thes. 21.

167 Palmieri, _l.c._, thes. 20. Concerning the effects of original sin on free-will, see Pohle-Preuss, _God the Author of Nature and the Supernatural_, pp. 291 sq.

168 On this distinction see _supra_, pp. 15 sqq.

_ 169 Summa Theol._, 2a 2ae, qu. 10, art. 4: “_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._”

170 Cfr. _Conc. Trident._, Sess. VI, can. 7: “_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._” (Denzinger-Bannwart, n. 817.)

_ 171 V. infra_, No. 3.

172 Cfr. Pohle-Preuss, _God the Author of Nature and the Supernatural_, pp. 226 sqq.

173 “_Propositio temeraria et errori proxima._”

_ 174 Conc. Trid._, Sess. VI, cap. 13: “_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._” (Denzinger-Bannwart, n. 806.)

175 Rom. VII, 22 sqq.

176 Rom. VII, 24 sq.

177 Cfr. Pohle-Preuss, _Mariology_, pp. 80 sqq., St. Louis 1914.

178 Cfr. St. Thomas, _Summa Theol._, 1a 2ae, qu. 109, art. 5; Heinrich-Gutberlet, _Dogmatische Theologie_, Vol. VIII, § 416, Mainz 1897.

_ 179 De Ente Supernaturali_, disp. 114, sect. 18.

_ 180 Concord._, art. 13, disp. 19.

181 Cfr. Chr. Pesch, _Praelect. Dogmat._, Vol. V, pp. 87 sqq.

182 Cfr. the following passage from the Tridentine Council: “_... cum timore ac tremore salutem suam operentur in laboribus, in vigiliis, in eleemosynis, in orationibus et oblationibus, in ieiuniis et castitate._”

_ 183 De Natura et Gratia_, c. 48, n. 62: “_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._” The necessity of grace, and of prayer to obtain grace, is admirably and exhaustively treated by Suarez, _De Necessitate Gratiae_, I, 23, sqq. Cfr. also Bellarmine, _De Gratia et Libero Arbitrio_, V, 7 sqq.

_ 184 Comment. in Quatuor Libros Sent._, III, dist. 27, qu. unica: “_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._”

_ 185 Comment. in Summam Theol. S. Thomae Aqu._, 2a 2ae, qu. 171, art. 2.

_ 186 Comment. in Summam Theol. S. Thomae Aqu._, 2a 2ae, qu. 24, art. 2.

_ 187 De Natura et Gratia_, I, 21.

_ 188 Concord._, qu. 14, art. 13, disp. 14.

_ 189 De Gratia_, I, 33.

_ 190 De Gratia et Libero Arbitrio_, VI, 7: “_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._” On the attitude of St. Thomas (_Summa Theol._, 1a 2ae, qu. 109, art. 3) cfr. Billuart, _De Gratia_, diss. 3, art. 4.

191 It is not true, as Bellarmine argues, that the _amor Dei naturalis_ at its highest would result in justification.

_ 192 Prop. Baii Damn._, 34: “_Distinctio illa duplicis amoris, naturalis videlicet, quo Deus amatur ut auctor naturae, et gratuiti, quo Deus amatur ut beatificator, vana est et commentitia._” (Denzinger-Bannwart, n. 1034).—36: “_Amor naturalis, qui ex viribus naturae exoritur, ex sola philosophia per elationem praesumptionis humanae cum iniuria crucis Christi defenditur a nonnullis doctoribus._” (Denzinger-Bannwart, n. 1036.)

_ 193 Cfr. Conc. Arausic._ II, a. 529, can. 25: “_Prorsus donum Dei est diligere Deum._”

194 Cfr. _Conc. Trid._, Sess. VI, can. 3.

_ 195 Praelect. Dogm._, Vol. V, pp. 73 sqq.

_ 196 Instit. Theolog._, Vol. III, pp. 19 sqq.

197 Rom. I, 21.

198 Rom. I, 25.

_ 199 In Epist. ad Roman._, I, 18: “_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._”

_ 200 Comment. in Summam Theol. S. Thomae Aqu._, 1a 2ae, disp. 189 sq.

_ 201 De Ente Supernaturali_, disp. 20.

_ 202 Op. cit._

203 To admit the possibility of true _actus humani_ that are neither good nor bad, but ethically indifferent, is to escape the error of Baius that “Free-will without the aid of divine grace avails for nothing but sin.” (_Prop. Damn._, 27.)

204 We should not, however, apply the ecclesiastical censures pronounced against Baius to the writings of Vasquez. This, as Schiffini convincingly shows (_De Gratia Divina_, pp. 159 sqq.), would be an injustice.

205 Suarez, _De Gratia_, I, 8, 46: “... _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._”

_ 206 Supra_, p. 8.

207 “_Quâ vero parte inter dominantem cupiditatem et caritatem dominantem nulli ponuntur affectus medii, a natura ipsa insiti suapteque naturâ laudabiles ... falsa, alias damnata._” (Denzinger-Bannwart, n. 1524.)

_ 208 De Ente Supernaturali_, disp. 20, sect. 2: “_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._”

209 This must be kept in mind in judging Ripalda’s famous thesis: “_Ad quodlibet bonum opus morale sive ad quemlibet virtutis moralis actum necessarium esse per se naturae rationali elevatae auxilium theologicum gratiae._” (_Ibid._, sect. 3.)

210 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 (_v. infra_, Sect. 3, Art. 2); 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, _De Gratia Divina Actuali_, pp. 254 sqq.

_ 211 Synopsis de Gratia_, n. 530.

_ 212 Praelect. Dogmat._, Vol. V, p. 72.

_ 213 De Virtute Fidei Divinae_, disp. 12, sect. 2.

_ 214 Instit. Theolog._, Vol. III, pp. 22 sq., 248 sqq.

_ 215 De Gratia Div. Actuali_, p. 268: “_Si tamen ad solos fideles coarctetur, quum nulla argumenta obstent et pro hac hypothesi maxime valeant rationes Ripaldae, eam censemus veram esse._”

_ 216 V. supra_, No. 1.

217 Cfr. Mazzella, _De Gratia Christi_, disp. 2, art. 9.

_ 218 V. supra_, p. 71.

219 “_Fides late dicta ex testimonio creaturarum similive motivo ad iustificationem sufficit._” (Denzinger-Bannwart, n. 1173.)

_ 220 Conc. Vat._, Sess. III, De Fide, can. 2: “_Si quis dixerit, ... ad fidem divinam non requiri, ut revelata veritas propter auctoritatem Dei revelantis credatur, anathema sit._” On this whole dispute cfr. Schiffini, _De Gratia Divina_, pp. 156 sqq. The arguments adduced by the defenders of Ripalda’s opinion can be studied in Palmieri, _De Gratia Divina Actuali_, pp. 265 sqq. Cfr. also Scheeben, _Dogmatik_, Vol. III, pp. 996 sqq. A difficulty arises from the twenty-second canon of the Second Council of Orange (A. D. 529): “_Nemo habet de suo nisi mendacium et peccatum._” But this canon was probably never approved by the Holy See. It is ably discussed by Gutberlet in his continuation of Heinrich’s _Dogmatische Theologie_, Vol. VIII, § 415.

221 “_Ex viribus suis [natura] coram Deo nihil nisi peccare potest._” (_Solida Declar._, I, § 22.) Cfr. J. A. Möhler, _Symbolik_, § 6-7 (English tr. by J. B. Robertson, _Symbolism_, 5th ed., London 1906, pp. 54 sqq.)

_ 222 Conc. Trid._, Sess. VI, can. 7: “_Si quis dixerit, opera omnia, quae ante iustificationem fiunt, ... vere esse peccata, ... anathema sit._”

223 Cfr. Pohle-Preuss, _God the Author of Nature and the Supernatural_, pp. 183 sqq., _et passim_.

224 A. D. 1585-1638. Cfr. Pohle-Preuss, _op. cit._, pp. 223 sqq.

225 On this important document (issued A. D. 1713) see A. Schill, _Die Konstitution Unigenitus_, Freiburg 1876; Thuillier, _La Seconde Phase du Jansénisme_, Paris 1901; M. Ott, art. “Unigenitus” in Vol. XV of the _Catholic Encyclopedia_.

_ 226 Prop. Damn._, 38.

_ 227 Prop. Damn._, 44.

228 “_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._” (Denzinger-Bannwart, n. 1523).

_ 229 Prop. Damn._, 59: “_Oratio impiorum est novum peccatum, et quod Deus illis concedit, est novum in eos iudicium._” (Denzinger-Bannwart, n. 1409.)

230 This passage, and the meaning it evidently bears in the context of St. Matthew’s Gospel, is thoroughly discussed by Suarez, _De Gratia_, I, 4. Cfr. also J. B. Faure, _Notae in Enchiridion S. August._, c. 15. Other Scriptural texts distorted by the Jansenists are quoted and explained in their true sense by Scheeben, _Dogmatik_, Vol. III, pp. 923 sqq.

_ 231 Hom. in Is._, 5, n. 2.

232 “_Scimus autem quia peccatores Deus non audit._”

_ 233 Tract. in Ioa._, 44, n. 13: “_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]._”

_ 234 Contr. Collat._, n. 36: “_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._” For additional Patristic texts in confirmation of our thesis see Ripalda, _De Ente Supernaturali_, t. III, disp. 20, sect. 4.

_ 235 Enchiridion_, c. 117, n. 31: “_Regnat carnalis cupiditas, ubi non est Dei caritas._”

_ 236 De Gratia Christi_, c. 26: “_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._”

_ 237 De Gratia et Libero Arbitrìo_, c. 18: “_Praecepta dilectionis, i.e. caritatis, tanta et talia sunt, ut quidquid se putaverit homo facere bene, si fiat sine caritate, nullo modo fiat bene._”

238 Cfr. _supra_, p. 29.

_ 239 Proposit. Baii Damn._, 38: “_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._” (Denzinger-Bannwart, n. 1038.)

_ 240 Prop. Quesnelli Damn._, 45: “_Amore Dei in corde peccatorum non amplius regnante necesse est, ut in eo carnalis regnet cupiditas omnesque actiones eius corrumpat._” (Denzinger-Bannwart, n. 1395.)

_ 241 Infra_, Ch. III, Sect. 1.

242 Especially against Julian of Eclanum. Cfr. _Contra Iulianum_, IV, 3.

243 Matth. VI, 24.

_ 244 Retract._, I, 15: “_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?_”

_ 245 Prop. Baii Damn._, 40: “_In omnibus suis actibus peccator servit dominanti cupiditati._” (Denzinger-Bannwart, n. 1040.)

_ 246 De Spiritu et Litera_, c. 27, n. 48: “_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._”

_ 247 Serm. de Temp._, 349, c. 1, 1 sq.: “_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._” (Migne, _P. L._, XXXIX, 1529.)

_ 248 Institutiones Theologicae_, Vol. III, p. 23.

249 As explained above, pp. 71 sqq.

250 Denzinger-Bannwart, n. 1524. On the teaching of St. Augustine, see J. Mausbach, _Die Ethik des hl. Augustinus_, Vol. II, pp. 260 sqq., Freiburg 1909.

251 Cfr. _supra_, Art. 1.

252 On these and similar formulas see Palmieri, _De Gratia Divina Actuali_, thes. 22.

253 Cfr. Pohle-Preuss, _God the Author of Nature and the Supernatural_, pp. 218 sqq.

254 For details of his life see J. Pohle, art. “Pelagius and Pelagianism” in Vol. XI of the _Catholic Encyclopedia_.

_ 255 Impeccantia_, ἀναμαρτησία.

256 Cfr. St. Augustine, _De Haeres. ad Quodvultdeum_, n. 88.

257 “_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._” (S. Aug., _Opus Imperf. contr. Iulian._, II, 146.)

258 On the _regnum coelorum_ in contradistinction to _vita aeterna_, in the teaching of Pelagius, see St. Augustine, _De Pecc. Mer. et Rem._, I, 18 sqq.

_ 259 V. infra_, Sect. 2.

_ 260 V. supra_, p. 8.

_ 261 e.g._ Petavius, _De Pelag. et Semipelag._, c. 8 sq.; Wirceburg., _De Gratia_, n. 182; Palmieri, _De Gratia Div. Actuali_, pp. 140 sqq.

262 Among them Suarez, _Prolegom. de Gratia_, c. 3, and J. Scheeben, _Dogmatik_, Vol. III, pp. 739 sq.

263 “_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._” (Denzinger-Bannwart, n. 105.)

264 “_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._” (Can. 7, quoted by Denzinger-Bannwart, n. 180.)

265 Sess. VI, can. 2: “_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._” (Denzinger-Bannwart, n. 812.)

266 “_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_ (ὅτι χωρὶσ ἐμοῦ οὐ δύνασθε ποιεῖν οὐδέν).”

267 St. Augustine, _Tract. in Ioa._, 81, n. 3: “_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._”

268 Cfr. John XV, 3.

269 “_Non quod sufficientes simus, cogitate aliquid a nobis quasi ex nobis, sed sufficientia nostra ex Deo est._” On this text cfr. Cornely, _Comment. in h. l._, Paris 1892.

270 “_Moysi enim dicit: Miserebor cuius misereor et misericordiam praestabo cuius miserebor. Igitur non volentis neque currentis_ (οὐ τοῦ θέλοντος οὐδὲ τοῦ τρέχοντος), _sed miserentis est Dei._” (Rom. IX, 15 sq.)

271 “_Deus est enim, qui operatur in vobis et velle et perficere_ (καὶ τὸ θέλειν καὶ τὸ ἐνεργεῖν) _pro bona voluntate._” (Phil. II, 13.)

272 “_Nemo potest dicere: Dominus Iesus, nisi in Spiritu Sancto._” (1 Cor. XII, 3.)

273 Cfr. Matth. VII, 21; VIII, 29.

274 Others explain the passage 1 Cor. XII, 3 differently. Cfr. also Rom. VIII, 26; Phil. I, 6; Eph. II, 5 sqq.

_ 275 De Gratia et Libero Arbitrio_, c. 4: “_Talis est haeresis pelagiana, non antiqua, sed ante non multum tempus exorta._”

276 “_Desinat, si res ita sunt, incessere novitas vetustatem._”

_ 277 Adv. Haer._, III, 17, 2: “_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._”

278 “_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._” (Migne, _P. L._, XLV, 1759.)

279 For additional Patristic texts see Palmieri, _De Gratia Divina Actuali_, thes. 26.

_ 280 Hom. in 1 Cor., 7._

_ 281 De Civitate Dei_, XII, 9: “_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._”

_ 282 Enchiridion_, c. 106: “_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._”

283 Can. 19: “_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?_” (Denzinger-Bannwart, n. 192.)—St. Augustine holds that our first parents would have been able to preserve the state of grace by the divine _adiutorium sine quo non_, and that consequently the _adiutorium quo_ would have been superfluous to them. On this subtle question cfr. Pesch, _Praelectiones Dogmaticae_, Vol. V, pp. 55 sqq., and Schiffini, _De Gratia Divina_, pp. 472 sqq.

_ 284 Summa Theol._, 1a 2ae, qu. 109, art. 5: “_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._”

285 For the necessary Augustinian citations in proof of this assertion see Palmieri, _De Gratia Divina Actuali_, pp. 174 sqq.

286 Cfr. Pohle-Preuss, _God the Author of Nature and the Supernatural_, pp. 186 sqq.

_ 287 V. supra_, pp. 20.

_ 288 V. supra_, pp. 26 sq.

_ 289 V. supra_, pp. 69 sqq.

290 On the teaching of Scotus himself with regard to this point cfr. P. Minges, O.F.M., _Die Gnadenlehre des Duns Scotus auf ihren angeblichen Pelagianismus und Semipelagianismus geprüft_, Münster 1906.

291 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, _Christology_, pp. 221 sqq.

292 Cfr. Pohle-Preuss, _God the Author of Nature and the Supernatural_, pp. 190 sqq.

293 Palmieri, _De Gratia Divina Actuali_, p. 184.

294 Suarez, _De Necessitate Gratiae_, II, 4.

295 On the whole subject of this Article cfr. S. Schiffini, _De Gratia Divina_, pp. 227 sqq.; Rademacher, _Natur und Gnade_, M. Gladbach 1908.

296 Died 432. On his life and works see Bardenhewer-Shahan, _Patrology_, pp. 515 sqq.

297 Reproduced in Migne, _P. L._, XLIX, 477-1328.

298 This contention is false, but it has never been proscribed as heretical. Prosper says in his _Ep._ 226, 5: “_Tales aiunt perdi talesque [infantes] salvari, quales futures illos in annis maioribus, si ad activam servarentur vitam, scientia divina praeviderit._” On this absurd assertion see Pohle-Preuss, _God: His Knowability, Essence, and Attributes_, pp. 380 sq.

_ 299 De Praedest. Sanctorum_, c. 3, n. 7: “_... 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._”

300 Cfr. Denzinger-Bannwart, _Enchiridion_, n. 128 sqq.

301 Ernst (_Werke und Tugenden der Ungläubigen nach Augustinus_, Freiburg 1871) contends that the approbation of Boniface II comprised all the canons of this synod.

302 Cfr. F. Wörter, _Zur Dogmengeschichte des Semipelagianismus_, Münster 1900.

_ 303 Conc. Arausic._ II, can. 5 (Denzinger-Bannwart, n. 178): “_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._” Cfr. _Conc. Vatican._, Sess. III, cap. 3. (Denzinger-Bannwart, n. 1791).

304 In his treatise _De Praedestinatione Sanctorum_.

305 In his work _Adversus Collatorem_.

_ 306 Discernit_, διακρίνει.

_ 307 Per fidem_, διὰ πίστεως.

_ 308 Non ex vobis_, οὐκ ἐξ ὑμῶν.

_ 309 Dei donum_, θεοῦ τὸ δῶρον.

_ 310 Non ex operibus_, οὐκ ἐξ ἔργων.

311 Eph. II, 8 sq.

312 Cfr. Rom. III, 20 sqq., IX, 15 sqq.

313 John VI, 44: “_Nemo potest venire ad me, nisi Pater, qui misit me, traxerit_ (ἐλκύσῃ) _eum._”

_ 314 Opus Dei_, τὸ ἔργον τοῦ Θεοῦ.

_ 315 Ep._, 177: “_Oratio est clarissima gratiae testificatio._”

_ 316 Dial. c. Tryph._

_ 317 De Dono Persev._, c. 19, n. 50: “_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._”—For additional Patristic texts see Palmieri, _De Gratia Div. Act._, pp. 290 sqq.

318 Cfr. Pohle-Preuss, _God the Author of Nature and the Supernatural_, pp. 239 sqq.

_ 319 Hom. in Heb._, 12, n. 3.

_ 320 V. infra_, Ch. III, Sect. 1.

_ 321 De Praedest. Sanct._, c. 14: “_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._”

_ 322 De Gratia Div. Act._, p. 288.

323 Cfr. Ripalda, _De Ente Supernaturali_, l. I, disp. 17, sect. 11.

_ 324 Ep._, 24 (to Maximilian, Patriarch of Constantinople): “_Sequere priorum, a quibus eruditus es et nutritus, exempla pontificum, beatissimi Ioannis scientiam, sancti Attici in repugnandis haeresibus vigilantiam._”

_ 325 Hom. in 1 Cor._, XII, n. 2.

_ 326 Hom. in Ep. ad Hebr._, XII, 2.

327 Αὐτὸς ἐν ἡμῖν πίστιν ἐνέθησεν, αὐτὸς τὴν ἀρχὴν ἔδωκεν.

328 They are fully explained by Palmieri, _l.c._, pp. 295 sqq.

_ 329 Die Lehre von der Heiligung_, p. 161, Paderborn 1885.

_ 330 V. supra_, pp. 19 sqq., 27 sq.

_ 331 De Praedest. Sanct._, c. 2, p. 5: “_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._”—Cfr. also the seventh canon of the Second Council of Orange (Denzinger-Bannwart, n. 180), and Suarez, _De Fide_, disp. 6, sect. 7 sq.; IDEM, _De Gratia_, III, 7.

_ 332 Conc. Arausic._ II, can. 7.

333 Sess. VI, can. 3: “_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._” (Denzinger-Bannwart, n. 813.)

_ 334 Supra_, pp. 87 sqq.

335 John XV, 5: “_Sine me nihil potestis facere._”

_ 336 Contra Duas Epistolas Pelag._, II, 8: “_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._”

337 Phil. II, 12 sq.: “_Cum metu et tremore vestram salutem_ (σωτηρίαν) _operamini; Deus est enim qui operatur in vobis et velle et perficere._”

338 Rom. XV, 13: “_Deus autem spei repleat vos omni gaudio et pace in credendo_ (ἐν τῷ πιστεύειν), _ut abundetis in spe (ἐν τῇ ἐλπίδι) et virtute Spiritus Sancti._”

339 1 John IV, 7: “_Caritas ex Deo est_ (ἡ ἀγάπη ἐκ τοῦ Θεοῦ ἐστιν).” Cfr. also John VI, 44 sqq., which text is fully explained by Schiffini, _De Gratia Divina_, pp. 128 sqq.

_ 340 Enchiridion_, c. 32: “_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): ____Non volentis neque currentis, sed miserentis est Dei,____ 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): ____Misericordia eius praeveniet me,____ et (Ps. XXII, 6): ____Misericordia eius subsequetur me.____ 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._” On this important passage cfr. J. B. Faure, _Notae in Enchiridion S. Augustini_, c. 32. Similar expressions will be found in _Contra Duas Epist. Pelag._, II, 9 and _De Gratia et Lib. Arb._, c. 17.

_ 341 Ep. ad Ctesiph._, 133: “_Velle et currere meum est, sed ipsum meum sine Dei semper auxilio non erit meum; dicit enim Apostolus (Phil. II, 13): ____Deus est enim qui operatur in vobis et velle et perficere.____... Non mihi sufficit, quod semel donavit, nisi semper donaverit._”

_ 342 Serm. de Pret. Marg._

_ 343 Conc. Arausic._ II. (A. D. 529); “_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._” (Denzinger-Bannwart, n. 200.)

344 Cfr. Pohle-Preuss, _God the Author of Nature and the Supernatural_, pp. 192 sqq.

345 Cfr. Schiffini, _De Gratia Divina_, pp. 132 sq.

346 Perrone, _De Gratia_, n. 203: “_Quaestio haec non ad scholasticas quaestiones pertinet, sed est dogma fidei ab Ecclesia definitum._”

347 Sess. VI, cap. 16: “_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._” (Denzinger-Bannwart, n. 809.) Cfr. Tepe, _Institutiones Theologicae_, Vol. III, pp. 41 sqq., Paris 1896.

348 John XV, 5.

_ 349 V. supra_, pp. 87 sq. Other pertinent Scriptural texts are: 2 Cor. III, 5; Phil. II, 12 sq.; III, 13 sq.; Heb. XIII, 21.

_ 350 De Gratia et Lib. Arb._, c. 17: “_Sine illo vel operante vel cooperante quum volumus ad bona pietatis opera nihil valemus._”

_ 351 De Natura et Gratia_, c. 26: “_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._”

352 “_Actiones nostras, quaesumus Domine, aspirando praeveni et adiuvando prosequere, ut cuncta nostra oratio et operatio a te semper incipiat et per te coepta finiatur._” (_Missale Romanum._) The argument from Tradition is more fully developed by Palmieri, _De Gratia Divina Actuali_, thes. 28.

353 Thus Molina (_Concord._, qu. 14, art. 13 disp. 8), Bellarmine (_De Gratia et Lib. Arb._, VI, 15), and Thomassin; the question is well treated by Ruiz, _De Providentia Divina_, disp. 41, sect. 5 sq.

354 Cfr. Heinrich-Gutberlet, _Dogmatische Theologie_, Vol. VIII, § 399, Mainz 1897.

355 Cfr. Ripalda, _De Ente Supernaturali_, disp. 106, sect. 3 sqq.

_ 356 Impeccantia_, ἀναμαρτησία.

357 “_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._” (Denzinger-Bannwart, n. 108.)

358 Sess. VI, can. 23: “_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._” (Denzinger-Bannwart, n. 833.)

359 On this privilege of our Blessed Lady see Pohle-Preuss, _Mariology_, pp. 72 sqq., St. Louis 1914.

360 Sess. VI, cap. 11: “_... quantumvis sancti et iusti in levia saltem et quotidiana, quae etiam venialia dicuntur, peccata quandoque cadunt._” (Denzinger-Bannwart, n. 804.)

_ 361 De Gratia Divina Actuali_, p. 236.

362 Epistle of St. James, III, 2: “_In multis enim offendimus omnes_ (πολλὰ γὰρ πταίομεν ἄπαντες).”

363 1 John III, 6: “_Omnis qui in eo [scil. Christo] manet, non peccat._”

364 ὀφειλήματα.

365 Matth. VI, 12. Cfr. Mark XI, 25.

366 Prov. XX, 9: “_Quis potest dicere: Mundum est cor meum, purus sum a peccato?_”

367 On this text cfr. J. V. Bainvel, _Les Contresens Bibliques des Prédicateurs_, 2nd ed., pp. 102 sq., Paris 1906: “_... ces chutes sont surtout les souffrances, les tribulations. Le contexte l’indique clairement: __‹ __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.__ ›__ 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_ (Civ. D. xi, 31).—_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_ ...”

368 Eccles. VII, 21: “_Non est enim homo iustus in terra, qui faciat bonum et non peccet_.”

_ 369 Ibid._, v, 23: “_Scit enim conscientia tua, quia et tu crebro maledixisti aliis_.”

370 1 John I, 8: “_Si dixerimus, quoniam peccatum non habemus, ipsi nos seducimus et veritas in nobis non est_.”

_ 371 E.g._ 1 John I, 10, III, 4, III 8, _et passim_.

372 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 _Enchiridion_, n. 106). Cfr. Chr. Pesch, _Praelectiones Dogmaticae_, Vol. V, 3rd ed., p. 99 and Al. Wurm, _Die Irrlehrer im ersten Johannesbrief_, Freiburg 1903.

_ 373 De Dono Perseverantiae_, c. 2, n. 4: “_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_.”

_ 374 De Natura et Gratia_, c. 35, n. 41: “_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_.”

_ 375 Ibid._, c. 36. “_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?_”—For other confirmatory Patristic texts see Suarez, _De Gratia_, IX, 8.

376 The above-quoted analogy is taken from Heinrich-Gutberlet, _Dogmatische Theologie_, Vol. VIII, p. 81.

_ 377 Summa Theol._, 1a 2ae, qu. 109, art. 8: “_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_.”

378 Sardagna (_De Gratia_, n. 336) incorrectly asserts this.

379 Cfr. Tepe, _Instit. Theolog._, Vol. III. pp. 47 sq.

380 Cfr. St. Augustine, _Contra Iulian._, IV, 3, 28: “_Ideo factum est in loco infirmitatis, ne superbe viveremus, ut sub quotidiana peccatorum remissione vivamus_.”

381 Andr. de Vega, _De Iustificatione Doctrina Universa_, 1. XIV, cap. ult.

382 Suarez, _De Gratia_, IX, 8, 14: “_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_.”

383 Aug., _Ep._, 181, n. 8: “_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._”—On the whole subject of this thesis cfr. Schiffini, _De Gratia Divina_, pp. 181 sqq.

_ 384 V. supra_, pp. 98 sqq.

_ 385 Conc. Arausic._ II, can. 10: “_Adiutorium Dei etiam renatis ac sanctis semper est implorandum, ut ad finem bonum pervenire vel in bono possint opere perdurare_.” (Denzinger-Bannwart, n. 183.)

386 Sess. VI, can. 22: “_Si quis dixerit, iustificatum vel sine speciali auxilio Dei in accepta iustitia perseverare posse vel cum eo non posse, anathema sit_.” (Denzinger-Bannwart, n. 832.)

387 Sess. VI, cap. 11: “_Deus namque suâ gratiâ semel iustificatos non deserit, nisi ab eis prius deseratur_.” (Denzinger-Bannwart, n. 804.)

388 Cfr. Wisd. IV, 11: “_Raptus est, ne malitia mutaret intellectum eius_.”

389 Sess. VI, can. 16: “_magnum illud usque in finem perseverantiae donum_.” On St. Augustine’s teaching in regard to the different heads of doctrine defined above, see Chr. Pesch, _Praelectiones Dogmaticae_, Vol. V, 3rd ed., pp. 103 sqq.

390 John XVII, 11: “_Pater sancte, serva eos in nomine tuo_ (τήρησον αὐτοὺς ἐν τῷ ὀνόματί σου), _quos dedisti mihi, ut sint unum, sicut et nos_.”

391 Col. IV, 12: “_Salutat vos Epaphras ... semper sollicitus pro vobis in orationibus, ut stetis perfecti_ (ἵνα στῆτε τέλειοι) _et pleni in omni voluntate Dei_.”

392 Matth. XXVI, 41: “_Vigilate, et orate, ut non intretis in tentationem_.”

393 Phil. I, 6: “... _confidens hoc ipsum, quia qui coepit in vobis opus bonum, perficiet_ (ἐπιτελέσει) _usque in diem Christi Iesu_.”

394 1 Pet. I, 5: “..._qui in virtute Dei custodimini per fidem in salutem, paratam revelari in tempore novissimo_.”—For Old Testament texts in confirmation of this thesis see Schiffini, _De Gratia Divina_, pp. 198 sq.

_ 395 De Dono Perseverantiae_. An English translation of this treatise may be found in _The Anti-Pelagian Works of Saint Augustine, Bishop of Hippo_, Translated by Peter Holmes and R. E. Wallis, Vol. III, pp. 171 sqq. (Vol. XV of Dods’ translation of the _Works of St. Augustine_), Edinburg 1876.

_ 396 De Dono Perseverantiae_, c. 2, n. 3: “_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_?”

_ 397 Op. cit._, c. 7, n. 15: “_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_.”

_ 398 Op. cit._, c. 23, n. 63: “_Quis enim veraciter gemat desiderans accipere quod orat a Domino, si hoc a seipso se sumere existimet, non ab illo_?”

_ 399 Op. cit._, c. 6, n. 10: “_Hoc Dei donum suppliciter emereri potest, sed quum datum fuerit, amitti contumaciter non potest_.”

_ 400 Op. cit._, c. 16, n. 39: “... _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_.”

_ 401 De Ente Supernaturali_, disp. 94, sect. 2.

402 Suarez, _De Gratia_, XII, 38: “_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_.”

403 John XVI, 23.

404 Cfr. Suarez, _De Gratia_, XII, 38, n. 14: “... _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._”

_ 405 Ibid._, n. 17: “_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._”—For more detailed information we must refer the reader to Palmieri, _De Gratia Divina Actuali_, thes. 36, n. vi sqq. The theological argument for our thesis is convincingly set forth by Gutberlet in Heinrich’s _Dogmatische Theologie_, Vol. VIII, § 404. The _donum perseverantiae_ must not be confounded with the _confirmatio in gratia_; on this point see Schiffini, _De Gratia Divina_, pp. 197 sqq.

_ 406 V. supra_, pp. 7 sq.

407 Cfr. St. Thomas, _Summa Theol._, 1a 2ae, qu. 114, art. 1: “_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._” Cfr. Taparelli, _Saggio Teoretico del Diritto Naturale_, diss. 1, c. 6, n. 130, Palermo 1842.

408 “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.” (Hunter, _Outlines of Dogmatic Theology_, Vol. III, pp. 58 sq.) Cfr. Dr. Murray’s _New English Dictionary_, Vol. II, p. 784, Oxford 1893.

409 Eck did not, however, approve the term _meritum de condigno_; he preferred _meritum digni_. Cfr. J. Greving, _Johann Eck als junger Gelehrter_, pp. 153 sqq., Münster 1906.

410 Cfr. St. Augustine, _In Ps._, 86: “_Debitorem Deus ipse fecit se, non accipiendo, sed promittendo._” On this point consult Pohle-Preuss, _God: His Knowability, Essence, and Attributes,_ pp. 455 sqq.

_ 411 Oratio, preces._

_ 412 Capacitas, dispositio._

413 Vasquez, _Comment. in S. Theol. S. Thomae Aquin._, 1a 2ae, disp. 216, c. 4.

414 Already in the fourth century the Church emphasized the proposition “_Gratiam Christi non secundum merita dari_” against Pelagius.

415 Cfr. St. Augustine, _Ep._ 194 _ad Sixt._, n. 19: ___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.___ The dogma was formally defined by the Council of Trent: “... _cuius tanta est erga omnes homines bonitas, ut eorum velit esse merita, quae sunt ipsius dona._” (Sess. VI, cap. 16, quoted in Denzinger-Bannwart’s _Enchiridion_, n. 809.)

416 For further information on this point see Palmieri, _De Gratia Divina Actuali,_ thes. 35.

_ 417 V. supra_, pp. 83 sqq.

418 “_Gratiam Dei secundum merita nostra dari._”

419 “_Debetur merces bonis operibus, si fiant; sed gratia quae non debetur praecedit, ut fiant._” (Arausic. II, can. 18; see Denzinger-Bannwart, n. 191.)

420 “... _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._” (Sess. VI, cap. 5. Denzinger-Bannwart, n. 797.)

421 Rom. IX, 16: “_Igitur non volentis neque currentis, sed miserentis est Dei._”

422 Rom. IX, 18: “_Ergo cuius vult miseretur et quem vult indurat_ (ἄρα οὖν θέλει δ᾽ δε θέλει σκληρύνει.”)

423 Rom. XI, 6: “_Si autem gratiâ, iam non ex operibus_ (ἐξ ἔργων), _alioquin gratia iam non est gratia._”

424 Eph. II, 8-10: “_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_ (ποίημα), _creati in Christo Iesu in operibus bonis, quae praeparavit Deus, ut in illis ambulemus._”

_ 425 E.g._, 2 Cor. V, 14; Gal. III, 22; 2 Tim. I, 9; Tit. III, 5; 1 Pet. I, 3; 1 John IV, 10.

_ 426 Tract, in Ioa._, 86: “_Gratia non invenit, sed efficit merita._”

_ 427 Serm._, 169, c. 2: ___Gratia praecessit meritum tuum, non gratia ex merito, sed meritum ex gratia. Nam si gratia ex merito, emisti non gratis accepisti.___ Other Patristic texts quoted by Ripalda, _De Ente Supernaturali,_ disp. 15 sqq.

_ 428 V. supra_, pp. 50 sqq.

429 For a more extensive treatment of this important point the reader is referred to Heinrich-Gutberlet, _Dogmatische Theologie_, Vol. VIII, § 418, Mainz 1897.

_ 430 V. supra_, p. 98.

431 Can. 20: “_Multa Deus facit in homine bona, quae non facit homo; nulla vero facit homo bona, quae non Deus praestat, ut faciat homo._” (Denzinger-Bannwart, n. 193.)

432 “_Sed ipse [Deus] nobis nullis praecedentibus bonis meritis [scil. naturalibus] et fidem et amorem sui prius inspirat._” (Denzinger-Bannwart, n. 200.)

433 Matth. XXV, 15: “_Et uni dedit quinque talenta, alii autem duo, alii vero unum, unicuique secundum propriam virtutem_ (ἑκάστῳ κατὰ τὴν ἰδίαν δύναμιν).”

434 Cfr. Maldonatus’ commentary on this text.

435 Cfr. Pohle-Preuss, _God the Author of Nature and the Supernatural_, p. 326.

_ 436 De Praedest. Sanct._, 3, 10, 31: “_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._”

_ 437 De Peccato Orig._, c. 24, n. 28: “_Non enim gratia Dei erit ullo modo, nisi gratuita fuerit omni modo._”

438 Cyril of Jerusalem (_Catech._, I, 17), Athanasius (_C. Gent._, n. 30), Basil (_Epist._, 294: “_Divinum auxilium in nostra situm est potestate_”), Gregory of Nazianzus (_Or._, 31), and especially Chrysostom (_Hom. in Gen._, 12; _Hom. in Epist. ad Rom._, 2).

_ 439 Hom. in Epist. ad Ephes._, 4.

_ 440 Hom. in 1 Epist. ad Cor._, 12. Cfr. Palmieri, _De Gratia Divina Actuali_, thes. 33.

441 Cfr. St. Thomas, _Summa Theol._, 1a 2ae, qu. 114, art. 5: “_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: ____Si autem gratia, iam non ex operibus.____ 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._” This is equally true of the _meritum de condigno_ and the _meritum de congruo_.

442 John XVI, 24: “_Petite et accipietis._”

_ 443 V. supra_, theses I and II.

444 “_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._” (Can. 3, Denzinger-Bannwart, n. 176.)

445 Rom. VIII, 26: “_Quid oremus, sicut oportet, nescimus, sed ipse Spiritus postulat [postulare facit] pro nobis gemitibus inenarrabilibus._”

446 1 Cor. XII, 3: “_Nemo potest dicere Dominus Deus, nisi in Spiritu sancto._”

447 John XV, 7: “_Si manseritis in me et verba mea in vobis manserint, quodcunque volueritis, petetis et fiet vobis._”

_ 448 De Dono Perseverantiae_, 23, n. 63 sq.: “_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_, etc.”

449 Cfr. Palmieri, _De Gratia Divina Actuali_, thes. 32.

450 On this difficult question consult Ruiz, _De Provid._, disp. 18, sect. 3. and De Lugo, _De Fide_, disp. 12, sec. 3.

_ 451 De Praedest. Sanct._, c. 12.

452 Cfr. Pohle-Preuss, _God the Author of Nature and the Supernatural_, pp. 226 sqq.

_ 453 Op. cit._, pp. 228 sq.

454 Further information on this head _infra_, Part II, Ch. III.

455 Cfr. Pesch, _Praelect. Dogmat._, Vol. V, 3rd ed., pp. 117 sqq.

_ 456 À titre de curiosité_ we may note the opinion of Ripalda (_De Ente Supernat._, disp. 17, sect. 1) and Vasquez (_Comment. in S. Theol._, 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 (_Comment. in Quatuor Libros Sent._, II, dist. 28, qu. 1, art. 4, and _De Veritate_, qu. 14, art. 11), though his teaching in the _Summa_ is admittedly orthodox. On the extremely doubtful character of such a summary indictment see Palmieri, _De Gratia Divina Actuali_, thes. 34; Schiffini, _De Gratia Divina_, pp. 495 sqq., 542 sqq.; Glossner, _Die Lehre des hl. Thomas von der Gnade_, Mainz 1871.

457 Vasquez, _Comment. in S. Theol._, 1a, disp. 91, c. 10-11.

_ 458 Dogmatik_, Vol. II, pp. 191 sq., Ratisbon 1874.

_ 459 De Auxil._, III, 2, 3.

_ 460 De Gratia Effic._, c. 10.

461 Disproved historically by Palmieri.

462 Cfr. Pesch, _Praelect. Dogmat._, Vol. V, 3rd ed., pp. 119 sqq.

463 Cfr. St. Augustine, _De Praedest. Sanct._, c. 15.

464 Cfr. St. Augustine, _Tract. in Ioa._, 36, n. 4: “_Venit Christus, sed primo salvare, postea iudicare, eos iudicando in poenam, qui salvari noluerunt, eos perducendo ad vitam, qui credendo salutem non respuerunt._”

465 Cfr. Pohle-Preuss, _Soteriology_, pp. 75 sqq., St. Louis 1914.

466 Sess. VI, can. 17: “_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._” (Denzinger-Bannwart, n. 827.)

467 Prop. 5, _apud_ Denzinger-Bannwart, n. 1096. Cfr. Pohle-Preuss, _Soteriology_, p. 76.

468 “_Qui propter nos homines et propter nostram salutem descendit de coelis._” (_Credo_).

_ 469 V. infra_, Thesis II.

470 πᾶς ὁ πιστεύων εἰς αὐτόν.

471 Among them was one of our Lord’s own chosen Apostles.

472 Wisd. XI, 24 sqq.: “_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._”

473 1 Tim. II, 1 sqq.: “_Obsecro igitur primum omnium fieri obsecrationes, orationes, postulationes, gratiarum actiones pro omnibus hominibus_ (ὑπερ πάντων ἀνθρώπων).... _Hoc enim bonum est et acceptum coram Salvatore nostro Deo, qui omnes homines vult salvos fieri_ (ὁς πάντας ἀνθρώπους θέλει σωθῆναι) _et ad agnitionem veritatis venire: unus enim Deus_ (εἴς γὰρ Θεός), _unus et mediator_ (εἴς καὶ μεσίτης) _Dei et hominum homo Christus Iesus, qui dedit redemptionem semetipsum pro omnibus_ (ὑπὲρ πάντων).”

474 “_Unus enim Deus._” Cfr. Rom. III, 29 sq., X, 12.

475 Cfr. Pohle-Preuss, _Soteriology_, pp. 77 sqq.

476 Cfr. Matth. XVIII, 11; 2 Cor. V, 15. That God’s will to redeem mankind is universal has been proved in _Soteriology_, pp. 77 sqq.

477 Cfr. on this text Estius, _Comment. in Epist. S. Pauli, h. l._

478 In his work _De Partitione Voluntatis Divinae in Primam et Secundam_, Rome 1851.

_ 479 In Ps._, 39, n. 20: “_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._”

_ 480 Orat._, 33, n. 9.

_ 481 Resp. ad Capitula Gallor._, c. 2: “_Sincerissime credendum est, Deum velle ut omnes homines salvi fiant, siquidem Apostolus sollicite praecipit, ut Deo pro omnibus supplicetur._”

_ 482 Op. cit._, c. 8: “... _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._”

483 For further information on this subject consult Ruiz, _De Voluntate Dei_, disp. 19 sqq.; Petavius, _De Deo_, X, 4 sq.

_ 484 De Spiritu et Litera_, c. 33, n. 58: “_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._”

_ 485 Enchiridion_, c. 103.

_ 486 Contra Iulian._, IV, 8, 42: “_Nemo salvatur nisi volente Deo._”

_ 487 De Corrept. et Gratia_, c. 15, n. 47: “_Omnes homines vult Deus salvos fieri, quoniam nos facit velle, sicut misit Spiritum Filii sui clamantem: Abba, pater, i.e. nos clamare facientem._”

_ 488 Confessiones_, XII, 17 sqq.

489 Faure has proved this in his _Notae in Enchiridion S. Augustini_, c. 103, Naples 1847, pp. 195 sqq.

_ 490 Summa Theol._, 1a, qu. 19, art. 6, ad 1. On Augustine’s teaching see Franzelin, _De Deo Uno_, thes. 51 sq., and, less favorably, Bardenhewer-Shahan, _Patrology_, pp. 498 sqq., Freiburg 1908.

_ 491 E.g._ Arrubal (_Comment. in S. Theol._, 1a, disp. 91, c. 3 sq.) and Kilber (_Theol. Wirceburg., De Deo_, disp. 4, c. 2, art. 3).

492 Cfr. Albertus a Bulsano, _Theol. Dogmat._, ed. Graun, Vol. II, p. 141, Innsbruck 1894.

493 Cfr. Bellarmine, _De Gratia et Libero Arbitrio_, II, 12: “... _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?_”

494 “_Definimus illorum animas, qui in actuali mortali peccato vel solo originali decedunt, mox in infernum descendere._” (_Decret. Unionis_, quoted by Denzinger-Bannwart, n. 693.)

495 Cfr. Pallavicini, _Hist. Conc. Trid._, IX, 8.

496 It occurs in his commentary on the _Summa_, 3a, qu. 68, art. 2, 11.

497 Cfr. Heinrich-Gutberlet, _Dogmatische Theologie_, Vol. VIII, p. 295, Mainz 1897.

498 On the probable fate of unbaptized infants cfr. Pohle-Preuss, _God the Author of Nature and the Supernatural_, pp. 300 sqq.

499 Thesis II.

500 Quoted _supra_, p. 156.

501 Quoted _supra_, p. 157.

502 On the whole question consult Franzelin, _De Deo Uno_, thes. 53, 3rd ed., Rome 1883.

503 On the notion and existence of sufficient grace see _supra_, Ch. I, Sect. 2, No. 6.

_ 504 Conc. Trident._, Sess. VI, can. 18: “_Si quis dixerit, Dei praecepta homini etiam iustificato et sub gratia constituto esse ad observandum impossibilia, anathema sit._” (Denzinger-Bannwart, n. 828). Cfr. Sess. VI, cap. 11 (Denzinger-Bannwart, n. 804).

505 “_Aliqua Dei praecepta hominibus iustis volentibus et conantibus secundum praesentes, quas habent vires, sunt impossibilia: deest quoque illis gratia, quâ possibilia fiant._” (Denzinger-Bannwart, n. 1092.)

506 On the distinction between _gratia proxime sufficiens_ and _gratia remote sufficiens_, cfr. _supra_, pp. 43 sq.

507 1 John V, 3 sq.: “_Haec est caritas Dei, ut mandata eius custodiamus et mandata eius gravia non sunt_ (αἱ ἐντολαὶ αὐτοῦ βαρεῖαι οὐκ εἰσίν): _quoniam omne quod natum est ex Deo [= iustus] vincit mundum._”

508 Matth. XI, 30.

509 1 Cor. X, 13: “_Fidelis autem Deus est, qui non patietur vos tentari supra id quod potestis_ (πειραςθῆναι ὑπέρ ἡ δύνασθε), _sed faciet etiam cum tentatione proventum_ (ἔκβασιν), _ut possitis sustinere._”

_ 510 V. supra_, pp. 65 sq.

511 1 Cor. X, 12: “_Itaque qui se existimat stare, videat ne cadat._”

_ 512 V. infra_, Thesis II. Cfr. also Ecclus. II, 11 sqq.; John VI, 37; 2 Pet I, 10 sq.

513 “_Gratiam non omnibus dari._”

514 Migne, _P. L._, XVII, 1073 sqq. Cfr. Bardenhewer-Shahan, _Patrology_, p. 515.

_ 515 Benignitas Dei generalis—specialis Dei misericordia._

516 “_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._” (_De Vocatione Omnium Gentium_, II, 25.) For further information on the doctrinal character of this work see Fr. Wörter, _Zur Dogmengeschichte des Semipelagianismus_, Münster 1900.

517 Chrysostom, _Hom. in Matth._, 82, n. 3.

518 Augustine, _Serm._, 296: “_Plus ausus erat, quam eius capacitas sustinebat._”

519 Matth. XXVI, 41: “Watch ye and pray that ye enter not into temptation.”

_ 520 Lib. de Unitate Ecclesiae_, 9: “_Quis dubitaverit quod Iudas Christum, si voluisset, non utique tradidisset, et Petrus, si voluisset, ter Dominum non negasset?_”

521 John VI, 40.

522 Cfr. _Conc. Trident._, Sess. VI, can. 19-21.

523 Cfr. Schiffini, _De Gratia Divina_, pp. 573 sqq.

524 Cfr. 1 Cor. X, 13.

525 1 John V, 3 sq.

526 Cfr. 1 John II, 16.

_ 527 De Natura et Gratia_, c. 43, n. 50: “_Deus impossibilia non iubet, sed iubendo admonet, et facere quod possis et petere quod non possis._”

528 For an explanation of certain difficult passages bearing on this point in the writings of St. Augustine, see Schiffini, _De Gratia Divina_, pp. 531 sqq.

_ 529 V. supra_, pp. 104 sq.

530 Ez. XXXIII, 11: “_Vivo ego, dicit Dominus Deus, nolo mortem impii, sed ut convertatur impius a via sua et vivat. Convertimini, convertimini a viis vestris pessimis._”

531 2 Pet. III, 9: “_Non tardat Dominus promissionem suam, sicut quidam existimant, sed patienter agit_ (μακροθυμεῖ) _propter vos, nolens aliquos perire, sed omnes ad poenitentiam reverti_ (μὴ βουλόμενός τινας ἀπολέσθαι, ἀλλὰ πάντας εἰς μετάνοιαν χωρῆσαι).”

532 Cfr. Is. V, 20.

533 According to Ruiz (_De Praedest._, disp. 39, sect. 1), there are but very few divines (_valde pauci_) who hold this view.

534 Wisd. XII, 10.

535 Rom. II, 4 sq.: “_An divitias bonitatis eius et patientiae et longanimitatis contemnis? Ignoras quoniam benignitas Dei ad poenitentiam_ (εἰς μετάνοιαν) _te adducit? Secundum autem duritiem_ (σκληρότητα) _tuam et impoenitens cor_ (ἀμετανόητον καρδίαν) _thesaurizas tibi iram in die irae et revelationis iusti iudicii Dei, qui reddet unicuique secundum opera eius._” Cfr. Prov. I, 20 sqq.

536 Ex. VII, 3: “_Ego indurabo cor eius._”

537 Ex. IX, 12: “_Induravitque Dominus cor Pharaonis, etc._”

538 Ex. VIII, 15.

539 For the solution of other difficulties see Schiffini, _De Gratia Divina_, pp. 529 sq.

540 St. Augustine, _Enarr. in Ps._, VI, n. 8: “_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._”

541 St. Augustine, _Retractationes_, 419: “_De quocunque quamvis pessimo homine hac in vita constituto non est desperandum._”

_ 542 Tract. in Ioa._, XII, 39. Similarly _ibid._, LIII, n. 6. For a complete exposition of St. Augustine’s teaching on this point consult Dechamps, _De Haeresi Ianseniana_, III, 6 sqq., and Palmieri, _De Gratia Divina Actuali_, thes. 40.

543 Cfr. St. Thomas, _De Veritate_, qu. 24, art. 11: “_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._”

_ 544 Conc. Lateran._ IV (1215), cap. “_Firmiter_”: “_Et si post susceptionem baptismi quisquam prolapsus fuerit in peccatum, per veram potest semper poenitentiam reparari._” (Denzinger-Bannwart, n. 430.)

545 Cfr. _Conc. Trid._, Sess. VI, cap. 14; Sess. XIV, cap. 1.

546 “_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._” (Denzinger-Bannwart, n. 1295.)

547 “_Extra ecclesiam nulla conceditur gratia._” (Denzinger-Bannwart, n. 1379.)

548 Rom. II, 6 sqq.

549 Rom. II, 10 sq.: “_Gloria autem et honor et pax omni operanti bonum, Iudaeo primum et Graeco (Ἔλληνι=pagano); non enim est acceptio personarum (προσωποληψία) apud Deum._”

550 σωτὴρ πάντων ἀνθρώπων, μάλιστα πιστωῶν.

551 Cfr. 1 Tim. II, 1 sqq.; John I, 9.

_ 552 Ep. ad Corinth._, 1, 7.

553 ἐν γενεᾷ καὶ γενεᾷ.

554 ἀλλότριοι τοῦ Θεοῦ.

_ 555 Hom. in Ioa._, VIII, 1.

556 II, c. 31.

557 De _Arbitrii Libertate_, n. 19: “_... quotidie per tempora, per dies, per momenta, per ἄτομα et cunctis et singulis._”

558 Heb. XI, 6.

559 “_Initium, fundamentum et radix omnis iustificationis._” Sess. VI, cap. 8, _apud_ Denzinger-Bannwart, n. 801.

560 “_Fides late dicta, ex testimonio creaturarum similive motivo, ad iustificationem sufficit._” (Denzinger-Bannwart, n. 1173.)

561 “_... 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._” (Sess. III, cap. 3; Denzinger-Bannwart, n. 1789.)

562 “_Quoniam vero sine fide impossible est placere Deo, ... ideo nemini unquam sine illa contigit iustificatio._” (Denzinger-Bannwart, n. 1793.)

563 Rom. X, 17.

564 Cfr. Acts X, 1 sqq.

565 Card. Toletus, _Comment. in S. Th._, I, qu. 1, art. 1.

566 Cfr. St. Thomas, _De Verit._, qu. 14, art. 11, ad 1: “_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._”

567 Gotti, _De Fide_, qu. 2, dub. 4, § 1: “_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._”

568 Cfr. Fr. Schmid, _Die ausserordentlichen Heilswege für die gefallene Menschheit_, pp. 225 sqq., Brixen 1899.

569 A. Fischer, _De Salute Infidelium_, Essen 1886; Heinrich-Gutberlet, _Dogmatische Theologie_, Vol. VIII, pp. 491 sqq. On their teaching see P. Minges, O. F. M., _Compendium Theologiae Dogmaticae Generalis_, pp. 270 sqq., Munich 1902.

570 With regard to certain other controversies on this subject consult Schiffini, _De Gratia Divina_, pp. 535 sqq., and Tepe, _Instit. Theol._, Vol. III, pp. 109 sqq., Paris 1896.

571 See Articles 1 and 2, _supra_.

_ 572 Conc. Trid._, Sess. VI, cap. 12: “_Arcanum divinae praedestinationis mysterium._”

_ 573 De Dono Perseverantiae_, n. 21: “_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._” On this mysterious dispensation see Scheeben, _Die Mysterien des Christentums_, § 99-103, 3rd ed., Freiburg 1912, and Palmieri, _De Gratia Divina Actuali_, thes. 62.

574 Eph. I, 3 sqq., and in other passages.

_ 575 De Dono Persev._, c. 10, n. 19: “_Praedestinatio est gratiae praeparatio, gratia vero iam ipsa donatio._”

_ 576 V. infra_, pp. 199 sqq.

_ 577 De Dono Persev._, c. 14, n. 35: “_Praedestinatio nihil est aliud quam praescientia et praeparatio beneficiorum Dei, quibus certissime liberantur [scil. salvantur] quicunque liberantur._”

_ 578 S. Theol._, 1a, qu. 23, art. 2: “_Praedestinatio est praeparatio gratiae in praesenti et gloriae in futuro._” On the Biblical, the Patristic, and the theological use of the term, see Chr. Pesch, _Praelect. Dogmat._, Vol. II, 3rd ed., pp. 189 sqq., Freiburg 1906.

579 The Tridentine Council presupposes it as an unquestioned dogma (Sess. VI, cap. 12).

580 Rom. VIII, 28 sqq.; “_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._”

581 Cfr. Eph. I, 4-11.

_ 582 De Praedestinatione Sanctorum_, c. 25: “_Praedestinationis huius fidem, quae contra novos haereticos novâ nunc solicitudine defenditur, nunquam Ecclesia Christi non habuit._”

_ 583 Resp. ad Obiect. Gallor._, 1: “_Praedestinationem Dei nullus Catholicus negat._”

_ 584 Ep. ad Rufin._: “_Praedestinationem tam impium est negare quam ipsi gratiae contraire._”

_ 585 De Correptione et Gratia_, c. 7, n. 14: “_Horum si quisquam perit, fallitur Deus; sed nemo eorum perit, quia non fallitur Deus._” On the question how this infallible foreknowledge is compatible with the dogma of free-will, see Pohle-Preuss, _God, His Knowability, Essence, and Attributes_, pp. 364 sqq.

586 Cfr. Apoc. XVII, 8: “_Liber vitae_, τὸ βιβλίον τῆς ζωῆς.” Cfr. St. Augustine, _De Civ. Dei_, XX, 13: “_Praescientia Dei, quae non potest falli, liber vitae est._”

587 Luke X, 20: “_Gaudete quod nomina vestra scripta sunt in coelis._”

588 Cfr. 2 Pet. I, 10: “_Satagite, ut per bona opera certam (βεβαίαν) vestram vocationem et electionem faciatis._”

589 Apoc. III, 5: “_Non delebo nomen eius de libro vitae._” Cfr. Ex. XXXII, 32; Ps. LXVIII, 29.

590 On the _liber vitae_, cfr. St. Thomas, _S. Theol._, 1a, qu. 24, art. 1-3; and Heinrich-Gutberlet, _Dogmatische Theologie_, Vol. VIII, § 435.

_ 591 De Corrept. et Grat._, c. 13: “_... quorum ita certus est numerus, ut nec addatur eis quisquam nec minuatur ex eis._”

_ 592 S. Theol._, 1a, qu. 23, art. 7: “_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._”

_ 593 De Bono Viduitatis_, n. 28: “_Quasi propter aliud retardetur hoc saeculum, nisi ut impleatur praedestinatus numerus ille sanctorum, quo citius impleto profecto nec terminus saeculi differetur._”

594 Dieringer, _Epistelbuch_, “Fest Allerheiligen.”

_ 595 S. Theol._, 1a, qu. 23, art. 7, ad 3: “_Pauciores sunt qui salvantur._”

596 Cfr. Heinrich-Gutberlet, _Dogmat. Theol._, Vol. VIII, pp. 363 sqq., and W. Schneider, _Das andere Leben_, 9th ed., pp. 476 sqq., Paderborn 1908.

_ 597 Le Rigorisme, le Nombre des Élus et la Doctrine du Salut_, 2nd ed., Bruxelles 1899.

_ 598 De Paucitate Salvandorum quid Docuerunt Sancti_, 3d ed., Bruxelles 1899.

599 Cfr. 1 Tim. IV, 10: σωτὴρ πάντων ἀνθρώπων, μάλιστα πιστῶν. This opinion is convincingly defended by the Spanish theologian Genér (_Theol. Dogmat. Scholast._, II, 342 sqq., Rome 1767.) Timid souls may profitably ponder what Thomas à Kempis says in the _Imitation_, I, 25.

600 Genér, _Theol. Dogmat. Scholast._, II, 342: “_... ne dici possit cum dedecore et iniuria divinae maiestatis et clementiae, maius esse imperium daemonis quam Christi._”

_ 601 Lect. in Ep. ad Rom._, VIII, 6: “_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]._” _V. supra_, Ch. II, Sect. 2.

602 “_Gratiam Dei secundum merita dari._”

_ 603 De Dono Perseverant._, n. 53: “_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?_”

604 Charles Du Plessis d’Argentré (d. 1740), after a careful study of all Scholastic works written between 1120 and 1708, concluded: “_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._” (_De Praedest._, c. 10, § 1).

_ 605 V. infra_, Part II, Ch. III, Sect. 3.

_ 606 E.g._, Bañez, Alvarez, Lemos, Gonet, Contenson, Goudin.

_ 607 E.g._, Berti and Norisius.

_ 608 E.g._, Suarez, Ruiz, De Lugo, Bellarmine.

609 “_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._”

610 Cfr. Col. III, 12; 1 Pet. I, 1.

611 “_Non volentis neque currentis, sed miserentis est Dei ... Cuius vult miseretur, et quem vult indurat._” On the meaning of this text _v. supra_, pp. 137, 177.

612 Cfr. Franzelin, _De Deo Uno_, thes. 65; Heinrich-Gutberlet, _Dogmat. Theol._, Vol. VIII, pp. 345 sqq.; Chr. Pesch, _Prael. Dogmat._, Vol. II, 3rd ed., pp. 212 sqq., Freiburg 1906; Val. Weber, _Kritische Geschichte der Exegese des 9. Kapitels des Römerbriefes_, Würzburg 1889.

_ 613 Die Lehre von der Heiligung_, p. 242, 3rd ed., Paderborn 1885.

_ 614 E.g._, Petrus de Comitibus, O. S. A. (_De Praedest. et Reprobat._, disp. 3, art. 4 sqq.), Tricassinus (_De Praedest._), and the Jesuits Lessius, Gregory of Valentia, Franzelin, and Schrader.

_ 615 De Deo Uno_, p. 677: “_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._”

_ 616 De Praedest._, qu. 4.

_ 617 Comment. in S. Theol. S. Thomae Aqu._, I, qu. 23, art. 5, conclus. 2.

_ 618 De Deo_, X, col. 9.

619 A careful analysis of the Augustinian texts bearing on this question will be found in the _Theol. Wirceburg._, _De Deo Uno_, n. 231 sqq., and Franzelin, _De Deo Uno_, thes. 53.

620 Cfr. Heinrich-Gutberlet, _Dogmat. Theologie_, Vol. VIII, pp. 351 sqq.

_ 621 Clypeus Thomist._, _De Praedest._, disp. 2, § 2, n. 26: “_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._”

622 Cfr. Heinrich-Gutberlet, _Dogmat. Theol._, Vol. VIII, p. 330.

_ 623 V._ Art. 4, No. 2, _infra_. The opposite opinion is defended by Billuart _De Deo_, diss. 9, art. 4, § 3 (ed. Lequette, p. 386).

_ 624 Orth. Praed._, c. 1, n. 7: “_Deus primo praeparavit dona gratiae ac deinde eos, quos praevidebat bene usuros eiusmodi donis, elegit ad vitam aeternam._”

625 “_... 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._” (Cfr. _Traité de l’Amour de Dieu_, III, 5).

_ 626 V. supra_, pp. 153 sqq.

_ 627 V. supra_, No. 4.

628 2 Tim. IV, 7 sq.: “_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._” Cfr. 1 Cor. IX, 24 sqq.; Apoc. II, 7, 26.

629 Matth. XXV, 34 sqq.: “_Venite, benedicti Patris mei, possidete paratum vobis regnum a constitutione mundi._”

_ 630 De Deo_, ed. Lequette, p. 391.

631 For instance, John VIII, 44; 1 John III, 8; Acts XIII, 10.

632 Cfr. Tepe, _Inst. Theol._, Vol. III, pp. 289 sqq., Paris 1896; Heinrich-Gutberlet, _Dogmat. Theol._, Vol. VIII, § 430.

633 Lessius, _Antapol._, prop. 8: “_Tenent hanc sententiam omnes Patres Graeci, adeo ut communiter dicatur esse sententia Graecorum._”

_ 634 Hom. in Matth._, 80, n. 2: “_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._”

_ 635 In Rom._, VIII, 29 (Migne, _P. G._, LXXXII, 142): “_Non simpliciter praedestinavit, sed quum praescivisset, praedestinavit._”

_ 636 In Ps._, 64, n. 5: “_Multi vocati sunt, sed pauci electi.... Itaque non res indiscreti iudicii est electio, sed ex meriti delectu facta discretio est._”

_ 637 De Fide_, V, 6, 83: “_Unde et Apostolus ait: quos praescivit, et praedestinavit (Rom. VIII, 29); non enim ante praedestinavit quam praescivit, sed quorum merita praescivit, eorum praemia praedestinavit._” Cfr. Franzelin, _De Deo Uno_, thes. 59; Lessius, _De Praedest. et Reprob._, sect. 2, n. 7 sqq.

_ 638 De Gratia_, II, 11.

639 Cfr. O. Rottmanner, O. S. B., _Der Augustinismus_, München 1892; O. Pfülf, S. J., “_Zur Prädestinationslehre des hl. Augustinus_” in the Innsbruck _Zeitschrift für kath. Theologie_, 1893, pp. 483 sqq.

_ 640 V. supra_, pp. 200 sqq., 216 sqq.

641 Cfr. Franzelin, _De Deo Uno_, thes. 64.

_ 642 Comment. in IV Libros Sent._, 1, dist. 41: “_Eligatur [ea sententia] quae magis placet, dum tamen salvetur libertas divina sine aliqua iniustitia et alia quae salvanda sunt circa Deum._”

643 Many Scholastic utterances bearing on this subject have been collected by Lessius, _De Praedest. et Reprob._, sect. 2, n. 7 (_Opusc._ II, pp. 208 sqq., Paris 1878).

_ 644 Comment. in Quatuor Libros Sent._, 1, dist. 41, qu. 1.

_ 645 Comment. in Quatuor Libros Sent._, 1, dist. 41, art. 2.

_ 646 S. Theol._, 1a, qu. 23, disp. 3, art. 4.

647 In his treatise _De Praedestinatione_, dedicated to the Council of Trent.

_ 648 De Deo_, disp. 9, art. 3.

_ 649 De Praedest. et Reprob._, Paris edition of the _Opuscula_, 1878, p. 412: “_... privilegia eius omnem modum superant et ad nullum alium sunt extendenda._”

_ 650 Sent._, 1, dist. 40: “_... est praescientia iniquitatis quorundam et praeparatio damnationis eorumdem._”

_ 651 Supra_, Art. 3, No. 4.

652 Calvin’s teaching in his _Inst._, l. III, c. 21, 24. On Arminianism see J. F. Loughlin in the _Catholic Encyclopedia_, Vol. I, pp. 740 sqq.

653 “_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._” (Denzinger-Bannwart, n. 200.)

654 Sess. VI, can. 17: “_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._” (Denzinger-Bannwart, n. 827.)

_ 655 V. supra_, Art. 1.

_ 656 V. supra_, Art. 2, Thesis II.

657 Cfr. Pohle-Preuss, _God: His Knowability, Essence, and Attributes_, pp. 251 sqq.

_ 658 V. supra_, pp. 201 sqq.

659 1 Pet. II, 7 sq.: “_Non credentibus autem [Christus] ... lapis offensionis ... qui offendunt verbo nec credunt, in quo (εἰς δ) et positi sunt._”

660 “_In hoc positi, i.e. praedestinati sunt, ut non credant._”

661 “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.”

662 “And whosoever shall fall on this stone, shall be broken: but on whomsoever it shall fall, it shall grind him to powder.”

663 Cfr. Oecumen., _in h. l._: “_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._”

_ 664 Contr. Iulian._, III, 18, 35: “_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._”

_ 665 Resp. ad XII Object. Vincent._: “_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._”

_ 666 Ad Monim._, l. I. Cfr. Petavius, _De Deo_, X, 7 sqq.

_ 667 Clypeus Thomist._, Vol. II, tr. 5, disp. 5, art. 2, n. 23.

668 Cfr. Limbourg, S. J., in the Innsbruck _Zeitschrift für kath. Theologie_, 1879, pp. 203 sqq.

669 Cfr. Suarez, _De Praedest._, V, 4 sqq.

_ 670 Conc. Trident._, Sess. V, can. 5.

671 Which explains why both theories have the same defenders. _V. supra_, Art. 3, No. 4.

672 Bañez, Alvarez, Gonet.

673 “_Deus non serio vult, sed vellet salvare etiam reprobos, nisi per hoc impediretur pulchritudo universi._”

_ 674 V. supra_, Art. 1 and 2.

_ 675 De Praedest._, V, 8, 8: “_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._” Cfr. Franzelin, _De Deo Uno_, p. 583, 3rd ed., Rome 1888.

676 “_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._” _Clyp. Thomist._, Vol. II, disp. 5, art. 4, n. 155.

_ 677 De Reprob._, c. 3, n. 6.

_ 678 De Praedest._, V, 7, 14: “_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._”

679 2 Pet. III, 9: “_... nolens aliquos perire, sed omnes ad poenitentiam reverti._”

_ 680 De Praedest._, sect. 2, n. 13: “_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._” The teaching of St. Augustine and that of St. Thomas on this point is in dispute. See Chr. Pesch, _Praelect. Dogmat._, Vol. II, 3rd ed., pp. 230 sqq., and Heinrich-Gutberlet, _Dogmatische Theol._, Vol. VIII, § 433.

681 In his treatise _De Servo Arbitrio_.

682 Cfr. Denifle, _Luther und Luthertum in der ersten Entwicklung_, Vol. I, Mainz 1904.

_ 683 Instit. Christ. Religionis_, l. II.

684 Cfr. Schiffini, _De Gratia Divina_, pp. 378 sqq.

685 Cfr. Pohle-Preuss, _God the Author of Nature and the Supernatural_, pp. 291 sqq.

686 Sess. VI, can. 4: “_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._” (Denzinger-Bannwart, n. 814.)

687 Cfr. Pohle-Preuss, _op. cit._ (note 5), pp. 295 sq.

688 In support of this contention Jansenius quoted St. Augustine, _In Gal._, n. 49: “_Quod amplius nos delectat, secundum id operemur necesse est._”

689 J. Forget in the _Catholic Encyclopedia_, Vol. VIII, pp. 288 sqq. On Jansenism see Hergenröther, _Kirchengeschichte_, 4th ed., ed. by J. P. Kirsch, Vol. III, pp. 386 sqq., 466 sqq., Freiburg 1909.

690 Sess. VI, cap. 5: “_Unde in sacris literis quum dicitur: ____Convertimini ad me et ego convertar ad vos,____ libertatis nostrae admonemur; quum respondemus: ____Converte nos, Domine, ad te et convertemur,____ Dei nos gratiâ praeveniri confitemur._” (Denzinger-Bannwart, n. 797.) Cfr. Oswald, _Die Lehre von der Heiligung_, 3rd ed., pp. 186 sq.

691 Zach. I, 3.

692 Jer. XXXI, 21.

693 Rom. IX, 19: “_Voluntati enim eius quis resistit?_”

694 1 Tim. IV, 7: “_Exerce autem teipsum (γύμναζε δέ σεαυτόν) ad pietatem._”

695 Acts VII, 51: “_Vos semper Spiritui Sancto resistitis (ἀντιπίπτετε), sicut patres vestri, ita et vos._”

696 Matth. XIX, 17: “_Si autem vis ad vitam ingredi, serva mandata._” Cfr. Apoc. IV, 20: “_Ecce sto ad ostium et pulso; si quis audierit vocem meam et aperuerit mihi ianuam, intrabo ad illum._”

697 Cfr. the Scriptural argument for the existence of sufficient grace, _supra_, pp. 45 sq.

_ 698 V. supra_, pp. 102 sq., 141 sq.

_ 699 Instit._, l. II, c. 3, sect. 10: “_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: ____Quem trahit, volentem trahit.___” Many Patristic texts of similar tenor have been gathered and explained by Cardinal Bellarmine in his treatise _De Gratia et Libero Arbitrio_, VI, 11.

700 Cfr. _De Gratia Christi_, c. 47: “_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._”

_ 701 De Corrept. et Gratia_, XII, 38: “_Subventum est infirmitati voluntatis humanae, ut divinâ gratiâ indeclinabiliter et insuperabiliter ageretur._”

702 Cfr. his _Sermones_, 163, c. 11, n. 13: “_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._”

_ 703 De Spiritu et Litera_, c. 34: “_Consentire vocationi Dei vel ab ipsa dissentire propriae voluntatis est._”

_ 704 Ep._, 157, 2, 10: “_Neque enim voluntatis arbitrium ideo tollitur, quia iuvatur; sed ideo iuvatur, quia non tollitur._” (Migne, _P. L._, XXXIII, 677).

_ 705 De Gratia et Libero Arbitrio_, I, 2: “_Tolle liberum arbitrium et non erit, quod salvetur; tolle gratiam et non erit, unde salvetur._” On other difficult passages in the writings of St. Augustine cfr. Mausbach, _Die Ethik des hl. Augustinus_, Vol. II, pp. 208 sqq., Freiburg 1909.

706 Cfr. Bañez, _Comment. in S. Theol._, 1 p., qu. 14, art. 13: “_Nulla secunda causa potest operari, nisi sit efficaciter determinata a prima._”

707 Cfr. Billuart, _De Deo_, diss. 8, art. 4: “_Movet nempe Deus non solum ad substantiam actus, sed etiam ad modum eius, qui est libertas._”

708 Cfr. Alvarez, _De Auxiliis_, disp. 83, n. 9: “_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._”

709 Cfr. Billuart, _De Deo_, diss. 8, art. 5: “_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._”

710 Cfr. Pohle-Preuss, _God the Author of Nature and the Supernatural_, pp. 73 sqq.

711 Cfr. De Lemos, _Acta Congr. de Aux._, p. 1065: “_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._”

712 Cfr. Gonet, _Clypeus Theol. Thomist._, disp. 11, art. 5: “_Haec divina motio in creatura recepta a Thomistis ____physica____ appellatur, ... quia ex propria essentia et ab intrinseco est efficax, independenter a quocumque creato consensu._”

713 Cfr. Graveson, _Epist. Theol. Polem._, t. I, ep. 11: “_Voluntas creata priusquam se determinet, a Deo debet determinari, quia scil. indifferens sit eaque indifferentia non solvatur quam per praeviam Dei motionem._” Cfr. Alvarez, _De Auxiliis_, disp. 28: “_Liberum arbitrium, quia creatum est, licet determinet sibi actum, illum tamen determinat praedeterminatum a Deo._”

714 Cfr. Reginald., _De Novit. Antiquit. Nominis Praedeterm. Phys._, l. II, c. 36: “_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._”

715 Cfr. Nazarius, _Comment. in S. Theol. S. Thom._, 1 p., qu. 22, art. 4: “_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._” See also Pohle-Preuss, _God: His Knowability, Essence, and Attributes_, pp. 383 sqq., 400 sqq.

716 Cfr. Contenson, _Theol. Mentis et Cordis_, l. VIII, diss. 2, specul. 3: “_Generalem praemotionem ideo solum adstruimus, ut per eam ad gratiam per se efficacem uberius fortiusque stabiliendam viam muniamus ad eamque propugnandam serviat etiam philosophia._”

717 Cfr. Alvarez, _De Auxiliis_, disp. 92, n. 6: “_Repugnant ad invicem auxilium efficax ad consentiendum et actualis dissensus._”

718 Cfr. Alvarez, _op. cit._, disp. 122, n. 16: “_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._”

719 Cfr. Alvarez, _op. cit._, disp. 19, n. 7: “_Praedictum auxilium actuale determinat liberum arbitrium ad unam numero actionem, non subditur libero arbitrio quantum ad usum._”

720 Cfr. Graveson, _Epist. Theol. Polem._, t. I, ep. 1: “_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._”

_ 721 Prael. Theol._, disp. 5, c. 6: “_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._”

_ 722 Panoplia_, t. IV, p. 2, tr. 3, c. 2: “_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._”

723 Cfr. Limbourg, S. J., “_Selbstzeichnung der thomistischen Gnadenlehre_” in the Innsbruck _Zeitschrift für kath. Theologie_, 1877.

724 Billuart, _De Deo_, diss. 8, art. 4. § 3.

725 Cfr. Bañez, _Comment. in S. Theol. S. Thom._, 1 p., qu. 14, art. 13, concl. 14: “_Nam voluntas creata infallibiliter deficiet circa quamcumque materiam virtutis, nisi efficaciter determinetur a divina voluntate ad bene operandum._”

726 Other evasions are treated by Schiffini, _De Gratia Divina_, pp. 400 sqq. On the true notion of merely sufficient grace, _v._ Ch. I, Sect. 2, No. 6, _supra_.

727 The Molinists also regard supernatural grace as a _praemotio physica_; cfr. Chr. Pesch, _Praelect. Dogmat._, Vol. V, 3rd ed., pp. 145 sq., Freiburg 1908.

728 Gonet, _Clypeus Theol. Thomist._, disp. 9, art 5, § 3.

729 Cfr. Alvarez, _De Auxiliis_, disp. 22, n. 39: “_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._”

730 Cfr. Pohle-Preuss, _God: His Knowability, Essence, and Attributes_, pp. 282 sqq.

731 Alvarez, _De Auxiliis_, disp. 22, n. 19: “_Nam tamdiu manet libertas in voluntate, quamdiu intellectus illi repraesentat obiectum cum indifferentia._”

_ 732 De Deo_, diss. 8, art. 4, § 2.

_ 733 De Auxiliis_, disp. 92, n. 11: “_Etiam posito auxilio efficaci in voluntate componitur cum illo potentia ad dissentiendum, quamvis nulla sit potentia ad coniungendum actualem dissensum cum auxilio efficaci_ [not: _cum actuali consensu_].”]

734 Sess. VI, cap. 5: “_Homo ... inspirationem illam [gratiam efficacem] recipiens ... illam et abiicere potest._” (Denzinger-Bannwart, n. 797). Sess. VI, can. 4: “_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._” (Denzinger-Bannwart, n. 814.)

735 Thus Alvarez, _De Auxiliis_, disp. 93, art. 1: “_Nunc autem dicimus Concilium Tridentinum ... numquam usum fuisse verbo illo ____resistere,____ sed verbo ____dissentire____ et ____[abiicere],____ 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._”

736 Sess. III, cap. 3: “_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._” (Denzinger-Bannwart, n. 1791.)

737 Cfr. Tepe, _Instit. Theol._, Vol. III, pp. 74 sqq., Paris 1896; Chr. Pesch, _Praelect. Dogmat._, Vol. V, 3rd ed., pp. 140 sqq., Freiburg 1908; Schiffini, _De Gratia Divina_, pp. 405 sqq., Freiburg 1901. On the teaching of St. Augustine see Palmieri, _De Gratia Divina Actuali_, thes. 50; on that of St. Thomas, L. de San, S. J., _De Deo Uno_, t. I: _De Mente S. Thomae circa Praedeterminationes Physicas_, Louvain 1894.

738 Cfr. Pohle-Preuss, _God: His Knowability, Essence, and Attributes_, pp. 383 sqq., 400 sqq.

739 “_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._” Alvarez, _De Auxil._, disp. 24, n. 15.

740 Cfr. Bañez, _Comment. in S. Theol. S. Thom._, 1 p., qu. 23, art. 3, dub. 2, conclus. 2: “_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._”

741 Sess. VI, can. 6. Cfr. Pohle-Preuss, _God: His Knowability, Essence, and Attributes_, pp. 253 sqq., 442 sqq.

742 “_Voluntas Adami ante peccatum non erat tibia curva, sed omnino recta, facta autem est curva ex promotione physica._” _Praelect. Dogmat._, Vol. II, 3rd ed., p. 137.

743 Cfr. Pohle-Preuss, _God the Author of Nature and the Supernatural_, pp. 72 sqq.

744 Cfr. on this subject Palmieri, _De Gratia Divina Actuali_, thes. 41; T. Papagni, O. P., _La Mente di S. Tommaso intorno alla Mozione Divina nelle Creature_, p. 44, Benevento 1901.

745 The principal representatives of Augustinianism are Berti, Bellelli, and Bertieri.

746 Published at Rome in 1739 sqq.

747 Cfr. his work _Le Bajanisme et le Jansénisme Resuscités dans les Livres de Bellelli et Berti, s. l._, 1745.

748 Cfr. Schiffini, _De Gratia Divina_, pp. 419 sqq.

749 Cfr. Berti, _De Theol. Disciplinis_, XIV, 9, n. 6: “_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._”

750 Cfr. Berti, _op. cit._, XIV, 11: “_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._”

751 Cfr. Berti, _De Theol. Disciplinis_, XIV, 8, n. 18: “_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._”

752 Calvinism, Bajanism, Jansenism—Thomism, Augustinianism, Molinism, and Congruism.

_ 753 De Gratia et Libero Arbitrio_, c. 17.

754 Cfr. Palmieri, _De Gratia Divina Actuali_, pp. 433 sqq.

755 On the insufficiency of the _indifferentia iudicii_ to preserve free-will, _v. supra_, p. 242.

_ 756 Conc. Trid._, Sess. VI, cap. 6.

757 “_Proponitur praemium ut pecces, i.e. quod te delectat_,” he says; “... _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._” _In Ps._, 79, c. 13.

758 Cfr. Schiffini, _De Gratia Divina_, pp. 422 sqq.; Palmieri, _De Gratia Divina Actuali_, thes. 54.

759 On the _Congregatio de Auxiliis_, so called because the principal question under discussion was the help (_auxilia_) afforded by grace, see Astrain, S. J., in the _Catholic Encyclopedia_, Vol. IV, pp. 238 sq., and Schneemann, S. J., _Die Entstehung und weitere Entwicklung der thomistisch-molinistischen Controverse_, Freiburg 1879; also in a Latin translation, Freiburg 1881.

760 Cfr. Molina, _Concordia Liberi Arbitrii cum Gratiae Donis_, qu. 14, art. 13, dip. 38: “_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._” _Ibid._, disp. 12: “_Quare fieri potest, ut duorum qui aequali auxilio interius a Deo vocantur, unus pro libertate sui arbitrii convertatur et alter infidelitate permaneat._”

761 “_Auxilium gratiae praevenientis_,” says Molina, “_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._” Molina, _op. cit._, qu. 14, art. 13, disp. 41.

762 Cfr. Molina, _op. cit._, qu. 23, art. 4, disp. 1: “_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._” _Ibid._, _Appendix ad obi._ 3 (ed. Paris., 1876, p. 595): “_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._”

763 Cfr. Pohle-Preuss, _God: His Knowability, Essence, and Attributes_, pp. 383 sqq.

764 Cfr. Molina, _op. cit._, qu. 19, art. 6, disp. 2: “_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._”—_Ibid._, qu. 23, art. 4, disp. 3: “_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._” Cfr. G. Schneemann, _Historia Controversiarum de Divinae Gratiae Liberique Arbitrii Concordia Initia et Progressus_, Freiburg 1881, pp. 38 sqq.

765 Cfr. his treatise _De Gratia et Libero Arbitrio_, I, 12 (ed. Fèvre, tom. V, p. 527, Paris 1873): “_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._” Bellarmine treats this opinion as the extreme counterpart of Thomism (which he also combats) and disposes of it thus: “_Haec opinio aliena est omnino a sententia b. Augustini et, quantum ego existimo, a sententia etiam Scripturarum divinarum._” (_l.c._) Among the Scriptural texts which he quotes in support of this view are John VI, 45, 1 Cor. IV, 7, Rom. IX, 11.

766 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: “_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._” (_Op. cit._, p. 531.) The objection that this explanation eventually resolves itself into the Molinistic theory which he had censured, Bellarmine meets as follows: “_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._” (_l.c._, cap. 13.)

767 Further details in Schneemann, _Hist. Controv._, pp. 302 sqq.

768 Cfr. _Ad Simplician._, I, qu. 2, n. 13: “_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._”

769 Cfr. Suarez, _De Aux._, V, 25: “_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._”

770 1 Kings XVII, 38 sqq.—Cfr. Lessius, _De Praedest. et Reprob._, sect. 5, n. 106: “_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._”

_ 771 De Grat. et Lib. Arbitr._, ed. Fèvre, t. V, p. 533.

_ 772 V. supra_, p. 16.

773 For the proofs of this assertion see Palmieri, _De Gratia Divina Actuali_, thes. 50.

774 Cfr. St. Augustine, _De Civitate Dei_, V, 9, 4: “_Quod [voluntates] facturae sunt, ipsae omnino facturae, quia facturas ille praescivit, cuius praescientia falli non potest._”

775 On Congruism cfr. Chr. Pesch, _Prael. Dogmat._, Vol. V, 3rd ed., pp. 167 sqq.; Heinrich-Gutberlet, _Dogmat. Theologie_, Vol. VIII, § 447. On the various interpretations of the _praedefinitio actuum salutarium_, within as well as without the Jesuit Order, see Tepe, _Instit. Theol._, Vol. III, pp. 93 sqq., Paris 1896, and especially Schiffini, _De Gratia Divina_, pp. 458 sqq.

776 Chief among them Ysambert, Tournely, St. Alphonsus de’ Liguori, Albert Knoll, and more recently Cardinal Katschthaler.

777 For a more detailed account see Tournely, _De Gratia Christi_, qu. 7, art. 4, concl. 5; Katschthaler, _De Gratia_, pp. 173 sqq., Ratisbon 1880.

778 Cfr. Suarez, _De Gratia_, V, 20, 2.

779 Rom. XI, 33. On Syncretism cfr. Alb. a Bulsano, _Inst. Theol. Dogmat. Specialis_, ed. by Gottfried a Graun, O. M. Cap., tom. II, pp. 193 sqq., Innsbruck 1894.

_ 780 Conc. Trid._, Sess. VI, cap. 5: “_De Necessitate Praeparationis_,” and cap. 6: “_De Modo Praeparationis_.”

781 Sess. VI, cap. 8: “_Fides est humanae salutis initium, fundamentum et radix omnis iustificationis._”

782 Sess. VI, cap. 6: “_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._” (Denzinger-Bannwart, n. 798).

783 Sess. VI, can. 12: “_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._” (Denzinger-Bannwart, n. 822.) Cfr. _Conc. Vatic._, Sess. III, cap. 3, “_De Fide_” (Denzinger-Bannwart, n. 1789).

784 κηρύξατε τὸ εὐαγγέλιον.

785 ἵνα πιστεύσητε ὅτι.

786 John XX, 31.

787 Acts VIII, 37.

788 Rom. X, 9 sq.: “_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._”

789 Heb. XI, 6: “_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._”

790 Cfr. Pohle-Preuss, _God: His Knowability, Essence, and Attributes_, pp. 39 sq.

791 Murray, _De Gratia_, disp. 10, n. 18. Cfr. Becanus, _De Gratia Habituali_, c. I, qu. 7, art. 6 sq.; Bellarmine, _De Iustificatione_, I, 5 sqq.

792 Cfr. Bardenhewer-Shahan, _Patrology_, p. 616, Freiburg and St. Louis 1908.

_ 793 Prologus: ____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.___

794 On the traditional concepts of “faith” and “justification” as held in the Church before Luther’s time, see Denifle, O. P., _Die abendländischen Schriftausleger bis Luther über die Iustitia Dei und Iustificatio_, Mainz 1905.

795 Cfr. Mark XVI, 15 sq.; Gal. I, 6 sqq.; Tit. III, 10 sq.

796 Cfr. St. Thomas, _Summa Theol._, 2a 2ae, qu. 2, art. 7: “_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._” This point is well developed by Ballerini, _Opus Theologicum Morale_, ed. D. Palmieri, Vol. II, 3rd ed., pp. 9 sqq., Prati 1898.

797 Heb. XI, 6.

798 Chiefly Andrew Vega, Ripalda, and some modern writers.

_ 799 Conc. Trid._, Sess. VI, cap. 6; _Conc. Vatican._, Sess. III, cap. 3, _V. supra_, pp. 182 sqq.

800 “_Nonnisi fides unius Dei necessaria videtur necessitate medii, non autem explicita remuneratoris._” _Prop. Damn. ab Innocenti XI._, prop. 22, in Denzinger-Bannwart, n. 1172.

801 Heb. XI, 6.

802 Cfr. Wirceburg, _De Gratia_, n. 120: “_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._”

803 Gregory of Valentia, Becanus, Thomas Sanchez, and many Thomists.

804 Suarez, De Lugo, and a large number of other theologians.

805 Cfr. Rom. III, 22.

806 Cfr. John III, 18.

807 Cfr. Acts IV, 12.

808 Cfr. St. Thomas, _Summa Theol._, 2a 2ae, qu. 2, art. 7, ad 3: “_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._”

809 The practical bearing of this question on the heathens is treated _supra_, pp. 179 sqq.

810 “_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._” Cfr. _Prop. Damn. ab Innocentio XI. a._ 1679, prop. 64 (Denzinger-Bannwart, n. 1214). For a full explanation of the topics treated in the present Section consult Suarez, _De Fide_, disp. 12, sect. 4; De Lugo, _De Fide_, disp. 12, sect. 4 sq.; W. Liese, _Der heilsnotwendige Glaube_, Freiburg 1902.

811 Cfr. _Solid. Declar._, art. 3: “_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._”

_ 812 Instit._, III, 11, § 19: “_Dicimus hominem solâ fide iustificari._” For a classic exposition of the Lutheran and Calvinistic views of faith, see Möhler, _Symbolik_, § 16; English tr. by James Burton Robertson, 5th ed., London 1906, pp. 124 sqq.

813 Sess. VI, can. 9: “_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._” (Denzinger-Bannwart, n. 819.)

814 Sess. VI, cap. 6. The passage is quoted _infra_, p. 296.

815 He contemptuously called it “_ein ströherne Epistel_,” a letter of straw.

816 Matth. VII, 21: “_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._”

817 Jas. II, 24: “_Videtis quoniam ex operibus iustificatur homo, et non ex fide tantum (ἐξ ἔργων δικαιοῦνται ἄνθρωπος, καὶ οὐκ ἐκ πίστεως μόνον)._”

818 1 Cor. XIII, 2: “_Et si habuero omnem fidem (πάσαν τὴν πίστιν), ita ut montes transferam, caritatem (ἀγάπην) autem non habuero, nihil sum._”

819 Ecclus. I, 28: “_Qui sine timore est, non poterit iustificari._”

820 Rom. VIII, 24: “_Spe enim salvi facti sumus._”

821 Luke VII, 47: “_Remittuntur ei peccata multa, quoniam (ὅτι) dilexit multum._”

822 Luke XIII, 3: “_Nisi poenitentiam habueritis, omnes similiter peribitis._”

823 Jac. II, 17: “_Fides, si non habet opera, mortua est in semetipso._”

824 Gal. V, 6: “_In Christo Iesu neque circumcisio aliquid valet neque praeputium, sed fides quae per caritatem operatur_ (πίστις δι᾽ ἀγάπης ἐνεργουμένη).”

825 Jac. II, 26: “_Sicut enim corpus sine spiritu mortuum est, ita et fides sine operibus mortua est._”

826 Rom. III, 28: “_Arbitramur enim hominem iustificari per fidem sine operibus legis._”

_ 827 De Fide et Lib. Arbitrio_, c. 7, n. 18.

828 On the misinterpretation of other Scripture texts by the Reformers see Bellarmine, _De Iustificatione_, I, 19-24.

_ 829 Ep. ad Philipp._, 3.

830 Serm., XVI, c. 6: “_A fide incipit homo, sed et daemones credunt et contremiscunt; adde ergo fidei spem speique ipsi adde caritatem._”

_ 831 De Trinit._, XXV, 18: “_Sine caritate quippe fides potest quidem esse, sed non et prodesse._”

_ 832 Hom. in Evang._, 29: “_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._” As to the sense in which some of the Fathers speak of faith as the only thing that can save men, cfr. Bellarmine _De Iustificat._, I, 26.

833 Cfr. St. Thomas Aquinas, _Summa Theol._, 1a 2ae, qu. 113, art. 5: “_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._”

_ 834 De Libertate Voluntatis Humanae_, Leipzig 1555.

835 “_Klotz-, Stock- und Stein-theorie._”

836 “_Das Torgische Buch_,” A. D. 1576.

837 “_Articulus stantis et cadentis ecclesiae._” Cfr. Newman, _Lectures on Justification_, p. 113.

_ 838 Geschichte der protestantischen Theologie_, p. 583, München 1867.

_ 839 Die Gnadenlehre und die stille Reformation_, Christiania 1894. Not long after writing this book Dr. Krogh-Tonning became a Catholic.

840 How Luther came to adopt the _sola fides_ theory is exhaustively explained by H. Grisar, S. J., _Luther_, Vol. I, Freiburg 1911; English tr., Vols. I and II, London 1913. Cfr. also F. Hettinger, _Die Krisis des Christentums_, pp. 72 sqq., Freiburg 1881.

841 Cfr. Pohle, art. on “Tradition” in Herder’s _Kirchenlexikon_, 2nd ed., Vol. XI, 1933 sqq., Freiburg 1899.

842 “_Pecca fortiter, crede fortius._” Cfr. Möhler, _Symbolism_ (English tr., p. 130).

843 Cfr. Heinrich-Gutberlet, _Dogmatische Theologie_, Vol. VIII, §455, Mainz 1899. The “orthodox” Lutheran teaching is strongly stated by the famous convert Dr. Edw. Preuss in his work, still regarded as a classic by “orthodox” Lutherans, _Die Rechtfertigung des Sünders vor Gott_, Berlin 1868.

844 Sess. VI, cap. 8.

845 Sess. VI, cap. 6.

846 Sess. VI, cap. 8: “_Fides est humanae salutis initium, fundamentum et radix omnis iustificationis._” (Denzinger-Bannwart, n. 801.)

_ 847 V. supra_, pp. 100 sq.

848 Sess. VI, cap. 6: “_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._”

849 “_Diligere incipiunt._” (_ibid._)

_ 850 Contritio cum proposito novae vitae._

_ 851 Contritio caritate perfecta._

_ 852 Votum sacramenti, sacramentum in voto._

853 Cfr. _Conc. Trid._, Sess. VI, cap. 4 and 14.

854 Cfr. Ez. XVIII, 30; Joel II, 12; Luke XIII, 3; Acts II, 38. Cfr. _Conc. Trid._, Sess. XIV, cap. 4: “_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._”

855 Cfr. _Summa Theol._, 3a, qu. 87, art. 1: “_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._”

856 Cfr. Tepe, _Inst. Theol._, Vol. III, pp. 204 sqq., Paris 1896.

_ 857 Fides mortua_ in contradistinction to _fides viva_.

858 Gal. V, 6.

_ 859 Conc. Trid._, Sess. VI, can. 28: “_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._” (Denzinger-Bannwart, n. 838.) The Scriptural argument for this thesis is developed by Bellarmine, _De Iustificatione_, I, 15.

_ 860 Conc. Trid._, Sess. VI, cap. 4: “_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._” (Denzinger-Bannwart, n. 796.)

861 Cfr. Pohle-Preuss, _God the Author of Nature and the Supernatural_, pp. 221 sq.

862 Cfr. the second on the list of Lutheran propositions condemned by Leo X, A. D. 1520: “_In puero post baptismum negare remanens peccatum est Paulum et Christum simul conculcare._” (Denzinger-Bannwart, n. 742.)

_ 863 Form. Conc._, p. 2, c. 3: “_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._”

_ 864 Antid. Conc. Trid._, ad Sess. V: “_Manet vere peccatum in nobis neque per baptismum statim uno die extinguitur._” Cfr. Möhler, _Symbolik_, § 14 (Robertson’s translation, 5th ed., pp. 110 sqq.).

_ 865 Conc. Trid._, Sess. V, can. 5: “_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._” (Denzinger-Bannwart, n. 792.)

866 Sess. VI, cap. 14; Sess. XIV, cap. 2. See Pohle-Preuss, _The Sacraments_, Vol. II, _Penance_.

867 “_Dele iniquitatem meam._”

868 Is. XLIII, 25: “_Ego sum ipse, qui deleo iniquitates tuas._”

869 Is. XLIV, 22: “_Delevi ut nubem iniquitates tuas et quasi nebulam peccata tua._”

870 Acts III, 19: “_Poenitemini igitur et convertimini, ut deleantur peccata vestra._”

871 2 Kings XII, 13: “_Dominus quoque transtulit peccatum tuum._”

872 1 Paral. XXI, 8: “_Obsecro, aufer iniquitatem servi tui._”

873 Mich. VII, 18 sq.: “_Quis, Deus, similis tui, qui aufers iniquitatem?... Deponet [Deus] iniquitates nostras et proiiciet in profundum maris omnia peccata nostra._”

874 Ps. X, 15: “_Quaeretur peccatum illius, et non invenietur._”

875 Ps. CII, 12: “_Quantum distat ortus ab occidente, longe fecit a nobis iniquitates nostras._”

876 Luke VII, 47: “_Remittuntur ei peccata multa._”

877 Ps. L, 4: “_Amplius lava me ab iniquitate mea et a peccato meo munda me._”

878 Is. I, 16: “_Lavamini, mundi estote._”

879 Ez. XXXVI, 25 sq.: “_Effundam super vos aquam mundam et mundabimini ab omnibus inquinamentis vestris.... Et dabo vobis cor novum._”

880 1 Cor. VI, 11: “_Et haec quidam [fornicarii etc.] fuistis, sed abluti estis, sed sanctificati estis, sed iustificati estis._”

881 Ps. L, 9: “_Asperges me hyssopo et mundabor, lavabis me et super nivem dealbabor._”

882 Is. I, 18: “_Si fuevint peccata vestra ut coccinum, quasi nix dealbabuntur, et si fuerint rubra quasi vermiculus, velut lana alba erunt._”

883 Apoc. I, 5: “_... dilexit nos et lavit nos a peccatis nostris in sanguine suo._”

884 1 John I, 7: “_Sanguis Iesu Christi ... emundat nos ab omni peccato._”

885 1 John III, 14: “_Translati sumus de morte ad vitam, quoniam diligimus fratres: qui non diligit, manet in morte._”

886 Col. II, 13: “_Et vos, quum mortui essetis in delictis, ... convivificavit cum illo donans vobis omnia delicta._”

887 Eph. V, 8: “_Eratis enim aliquando tenebrae, nunc autem lux in Domino._”

888 Acts XXII, 16: “_Exsurge et baptizare et ablue peccata tua._”

889 Rom. VIII, 1: “_Nihil ergo nunc damnationis est iis, qui sunt in Christo Iesu._” Cfr. on this point the dogmatic treatise on the Sacrament of Baptism.

890 Cfr. Becanus, _Theol. Scholast._, P. II, tr. 5, cap. 1, qu. 1.

891 Ps. XXXI, 1 sq.: “_Beati quorum remissae sunt iniquitates et quorum tecta sunt peccata; beatus vir cui non imputavit Dominus peccatum nec est in spiritu eius dolus._”

892 Heb. IV, 13. Cfr. St. Augustine, _Enarr. in Ps._, II, 31, n. 12: “_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._”

893 Rom. VII, 17: “_Nunc autem iam non ego operor illud, sed quod habitat in me peccatum._”

_ 894 Peccatum_, ἁμαρτία.

895 Sess. V, can. 5: “_... ex peccato est et ad peccatum inclinat._” Cfr. Pohle-Preuss, _God the Author of Nature and the Supernatural_, pp. 242 sqq., 261 sqq. On Jas. I, 14 sq., St. Augustine observes: “_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._” (_Contra Iulian._, VI, 15, 47.) For a more exhaustive discussion of this subject see Bellarmine, _De Justif._, II, 9.

_ 896 Dial. c. Tryph._, n. 141.

_ 897 Strom._, l. II.

_ 898 Or._, 40.

_ 899 Contra Duas Epistolas Pelagian._, I, 13, 26: “_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._”

_ 900 Ep._, l. II, ep. 45: “_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._” Other confirmatory texts _apud_ Alb. a Bulsano, _Instit. Theol. Dogmat. Specialis_, ed. P. Gottfr. a Graun, O. Cap., Vol. II, pp. 226 sq., Innsbruck 1894.

901 Apoc. XXI, 27: “_Non intrabit in coelum aliquod coinquinatum._”

_ 902 Privatio_, στέρησις.

903 Cfr. St. Thomas, _De Veritate_, qu. 28, art. 1 sqq.; IDEM, _Summa Theol._, 1a 2ae, qu. 113, art. 2.

904 Cfr. Bellarmine, _De Iustificatione_, II, 1 and 6.

_ 905 Apol. Confess. August._, c. 3, art. 6: “_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._”

_ 906 Solida Declar._, III, “_De Fide Iustif._,” § 11: “_Vocabulum iustificationis in hoc negotio significat iustum pronuntiare, a peccatis et aeternis peccatorum suppliciis absolvere propter iustitiam Christi, quae a Deo fidei imputatur._”

907 The Lutheran doctrine is fully and lucidly set forth by Dr. Edward Preuss in his work, _Die Rechtfertigung des Sünders vor Gott_ (Berlin 1868), which he retracted at his conversion, in 1872. Cfr. also Newman’s _Lectures on Justification_, Lecture I (8th impression, London 1900).

908 Sess. VI, cap. 7: “_Iustificatio non est sola peccatorum remissio, sed et sanctificatio et renovatio interioris hominis per voluntariam susceptionem gratiae et donorum...._” (Denzinger-Bannwart, n. 799.)

909 Sess. VI, cap. 11: “_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._” (Denzinger-Bannwart, n. 821.)

910 Sess. VI, cap. 7: “_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._” (Denzinger-Bannwart, n. 799).

911 Sess. VI, can. 10: “_Si quis dixerit, homines sine Christi iustitia, per quam nobis meruit iustificari aut per eam ipsam formaliter iustos esse, anathema sit._” (Denzinger-Bannwart, n. 820.)

_ 912 V. supra_, Article 1.

913 Cfr. Eph. II, 5; Col. II, 13; 1 John III, 14.

914 Cfr. Eph. IV, 23 sq.

915 Cfr. 2 Cor. V, 17; Gal. VI, 15; Jas. I, 18; Ps. L, 12.

916 Cfr. John III, 5; Tit. III, 5.

917 Cfr. Rom. VIII, 29; 2 Cor. III, 18; 2 Pet. I, 4.

918 John III, 5.

919 Tit. III, 5 sqq.: “_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._”

920 Cfr. John I, 12 sq.; Rom. VIII, 16; Gal. III, 7; IV, 6 sq.; 1 John III, 1.

921 Cfr. Eph. IV, 22 sqq.

922 Cfr. Col. III, 9 sq.

923 Cfr. Acts II, 38; X, 45 sqq.; Rom. V, 5.

924 Cfr. J. Pohle, article “Regeneration” in the _Catholic Encyclopedia_, Vol. XII, and A. Rademacher, _Die übernatürliche Lebensordnung nach der paulinischen und johanneischen Theologie_, pp. 41 sqq., Freiburg 1903.

925 2 Cor. V, 17: “_Si qua ergo in Christo nova creatura (καινὴ κτίσις), vetera transierunt; ecce facta sunt omnia nova._” Cfr. Eph. II, 10.

926 Jac. I, 18: “_Voluntarie enim genuit (ἀπεκύησεν) nos verbo veritatis, ut simus initium aliquod creaturae eius._”

927 Gal. VI, 15: “_In Christo enim Iesu neque circumcisio aliquid valet neque praeputium, sed nova creatura (καινὴ κτίσις)._”

928 Gal. V, 6: “_Nam in Christo Iesu neque circumcisio aliquid valet neque praeputium, sed fides quae per caritatem operatur_ (πίστις δι᾽ ἀγάπης ἐνεργουμένη).”

929 On the argument from Rom. V, 15 sqq. cfr. Pohle-Preuss, _God the Author of Nature and the Supernatural_, pp. 247 sqq.

_ 930 Iustificare,_ δικαιοῦν.

_ 931 E.g._, Rom. V, 15 sqq. and Gal. III, 8 sqq.

932 Ps. CXVIII, 8: “_Iustificationes tuas custodiam._”

933 Ps. CXVIII, 26: “_... doce me iustificationes tuas._”

934 Apoc. XXII, 11: “_Qui iustus est, iustificetur adhuc, et sanctus sanctificetur adhuc_.” On the different meanings of the term justification in Scripture see Bellarmine, _De Iustific._, I, 1; II, 3.

935 Gal. III, 27: “_Quicunque enim in Christo baptizati estis, Christum induistis._”

936 Cfr. Eph. IV, 22 sqq.; Col. III, 8 sqq.

937 1 Cor. I, 30: “_Qui factus est nobis sapientia a Deo et iustitia (δικαιοσύνη) et sanctificatio (ἁγιασμός) et redemptio_.”

938 Other objections are refuted by Bellarmine, _De Iustif._, II, 9 sqq.

939 Cfr. Calvin, _Instit._, III, 11, § 15: “_Ac nec Augustini quidem sententia recipienda est, qui gratiam ad sanctificationem refert, quâ in vitae novitatem per Spiritum Sanctum regeneramur._”

940 On the Epistle of Barnabas see Bardenhewer-Shahan, _Patrology_, p. 24. The passage quoted will be found _Ep. Barn._, VI, 11.

_ 941 Hom. ad Illumin._, I, n. 3.

942 ὡς ἄν εἰ ἄνωθεν ἐγεννήθημεν.

943 καὶ γὰρ ἄνωθεν ἡμᾶς δημιουργεῖ καὶ κατασκευάζει.

_ 944 De Myst._, c. 7: “_Accepisti post haec vestimenta candida [scil. post baptismum], ut sint indicium quod exueris involucrum peccati, indueris innocentiae casta velamina._”

_ 945 De Iustific._, II, 8.

_ 946 De Spiritu et Litera_, c. 9, n. 15: “_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._”

_ 947 De Gratia Christi_, c. 13: “_Si data est nobis iustitia, non dicitur iustitia nostra, sed Dei, quia sic fit nostra, ut sit nobis ex Deo._”

_ 948 Serm._, 131: “_Dei gratia per Dominum nostrum Iesum Christum iustitia Dei dicitur, non quâ iustus est Dominus, sed quâ iustificat eos, quos ex impiis iustos facit._”

_ 949 De Spir. et Lit._, c. 32, n. 56: “_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._”

_ 950 De Trinit._, XV, 8, 14: “_Quod vero ait_ (2 Cor. III, 18): ___In eandem imaginem transformamur,____ 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._”

951 Other Patristic texts can be seen in Ripalda, _De Ente Supernal._, disp. 132, sect. 7; Petavius, _De Trinit._, VIII, 4-7; Bellarmine, _De Gratia et Lib. Arbitrio_, I, 4.

952 For a more detailed treatment of this point we must refer the reader to Heinrich-Gutberlet, _Dogmat. Theologie_, Vol. VIII, pp. 537 sqq.

953 Quoted by De Wette, II, 37.

_ 954 V. infra_, Section 3.

955 Sess. IV, cap. 7.

_ 956 V. infra_, Sect. 2, Art. 2.

957 Cfr. Bellarmine, _De Iustific._, II, 1.

958 Seripando, Albertus Pighius, Gropper, and others.

959 On the discussion referred to in the text see Pallavicini, _Hist. Conc. Trid._, VIII, 11, 12; Aug. Theiner, _Acta Genuina Concil. Trid._, tom. I, pp. 222 sqq., Leipzig 1874.

960 Eph. V, 8; 2 Cor. VI, 14.

961 Col. II, 13; 1 John III, 14.

962 Eph. IV, 22 sqq.; Col. III, 9.

_ 963 V. supra_, No. 2.

964 On the history of the Tridentine decree regarding justification cfr. J. Hefner, _Die Entstehungsgeschichte des Trienter Rechtfertigungsdekretes_, Paderborn 1909.

965 Ockam, Gabriel Biel, _et al._

966 Henno, Mastrius, _et al._

967 Suarez, _De Gratia_, 1. VII, c. 20, n. 7: “... _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._”

968 Vasquez, Sardagna, Antoine, Mazzella, Tepe, _et al._

969 Col. II, 13; 1 John III, 14.

970 2 Cor. VI, 14 sqq.

971 Cfr. 1 John III, 9: “_Omnis, qui natus est ex Deo, peccatum non facit, quoniam semen ipsius_ (σπέρμα αὐτοῦ) _in eo manet et non potest peccare_ (οὐ δύναται ἁμαρτάνειν), _quoniam ex Deo natus est._”

_ 972 V. infra_, Sect. 2, Art. 1.

973 For the solution of other difficulties consult Tepe, _Inst. Theol._, Vol. VIII, pp. 152 sqq. On the whole subject of this subdivision cfr. Billuart, _De Gratia_, diss. 7, art. 2 sq. On certain incidental questions, _e.g._ whether justification takes place _in instanti_, whether the infusion of sanctifying grace _in ordine naturae_ 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, _Summa Theol._, 1a 2ae, qu. 113, art. 7-10; cfr. also Scheeben, _Die Mysterien des Christentums_, 3rd ed., pp. 543 sqq., Freiburg 1912.

_ 974 Conc. Trid._, Sess. VI, cap. 7: “_Per spiritum sanctum caritas Dei diffunditur in cordibus eorum, qui iustificantur, atque ipsis inhaeret._” (Denzinger-Bannwart, n. 800.)

975 Sess. VI, cap. 16: “_Quae enim iustitia nostra dicitur, quia per eam nobis inhaerentem iustificamur, illa eadem Dei est, quia a Deo nobis infunditur per Christi meritum._” (Denzinger-Bannwart, n. 809.)

976 Sess. VI, can. 11: “_Si quis dixerit, homines iustificari ... exclusâ gratiâ et caritate, quae in cordibus eorum per Spiritum sanctum diffundatur atque in illis inhaereat, ... anathema sit._”(Denzinger-Bannwart, n. 821.)

977 Sess. VI, cap. 4: “_[Iustificatio est] translatio ... in statum gratiae et adoptionis filiorum Dei._” (Denzinger-Bannwart, n. 796.)

978 Cfr. Pallavicini, _Hist. Conc. Trid._, VIII, 14, 3: “_Postulantibus quibusdam, ut expressius declararetur fieri iustitiam per habitum infusum, delecti Patres ad id responderunt, id satis explicari per vocem ____inhaeret,____ quae stabilitatem significat et habitibus congruit, non actibus._” It was on the same ground that Pius V censured the forty-second proposition of Baius, _viz._: “_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._” (Denzinger-Bannwart, n. 1042.)

979 Cfr. the _Cap. Maiores_ of Pope Innocent III (_Decret._, l. 3, tit. 42, _De Bapt._): “_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._”

_ 980 De Summa Trinit. et Fide Cath._: “_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._”

981 Cfr. _Conc. Trid._, Sess. V, can. 4; Sess. VII, can. 13. For a fuller treatment consult Suarez, _De Gratia_, VI, 3; Vasquez, _Comment. in S. Th._, I, 2, disp. 203, cap. 6. The false views of Hermes and Hirscher are refuted by Kleutgen, _Theologie der Vorzeit_, Vol. II, 2nd ed., pp. 254-343, Münster 1872.

_ 982 Libri Quatuor Sent._, I, dist 17, § 18.

_ 983 Summa Theol._, 2a 2ae, qu. 23, art. 2.

_ 984 Conc. Trid._, Sess. VI, can. 24.

985 Cfr. Schiffini, _De Gratia Divina_, pp. 263 sq.

986 Cfr. St. Thomas, _Summa Theol._, 1a 2ae, qu. 110, art. 1; _Summa contra Gentiles_, III, 150.

987 Cfr. Pohle-Preuss, _God the Author of Nature and the Supernatural_, p. 193.

_ 988 Summa Theol._, 1a 2ae, qu. 110, art. 2, ad 2: “_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._”

989 Cfr. Billuart, _De Gratia_, diss. 6, art. 2.

990 This theory was based on such texts as Ps. L, 12: “_Cor mundum crea in me._”

_ 991 Cat. Rom._, P. II, c. 2 _de Bapt._, qu. 49: “_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._” On the supernatural character of sanctifying grace see Pohle-Preuss, _God the Author of Nature and the Supernatural_, pp. 191 sqq.

_ 992 Categ._, 6.

993 “_... qualitas difficile mobilis, secundum quam res bene vel male se habet in ordine ad suam naturam et ad operationem vel finem eius._” Cfr. St. Thomas, _Summa Theol._, 1a 2ae, qu. 19, art. 2; S. Schiffini, _Principia Philosophica ad Mentem Aquinatis_, pp. 574 sqq., Turin 1886; A. Lehmen, _Lehrbuch der Philosophie auf aristotelisch-thomistischer Grundlage_, Vol. I, 3rd ed., pp. 398 sqq., Freiburg 1904.

_ 994 De Veritate_, qu. 27, art. 2, ad 7: “_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._”

_ 995 De Gratia_, VI, 4, 1: “_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._”

_ 996 De Gratia et Libero Arbitrio_, I, 3.

997 Cfr. Ripalda, _De Ente Supernaturali_, disp. 30. Under these circumstances Suarez was justified in saying, in regard to the degree of certitude to be attributed to this teaching: “_Si quis negaret gratiam sanctificantem esse habitum, licet esse temere dictum, non posset tamen ut haereticum damnari._”

998 Cfr. Pohle-Preuss, _God the Author of Nature and the Supernatural_, pp. 190 sqq.

999 Cfr. 1 John, III, 9: “σπέρμα αὐτοῦ [scil. Θεοῦ] ἐν αὐτῷ μένει.”

1000 Cfr. 2 Cor. IV, 7: “_... thesaurum in vasis fictilibus._”

1001 Cfr. John XIV, 23: “_Mansionem apud eum faciemus._”

1002 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, _Inst. Theol._, Vol. III, pp. 154 sqq., Paris 1896; Chr. Pesch, _Prael. Dogmat._, Vol. V, 3rd ed., pp. 181 sqq., Freiburg 1908. An extreme and altogether unacceptable view is that of Billuart (_De Gratia_, diss. 6, art. 2), who regards sanctifying grace as an absolute accident, _i.e._ one which the omnipotence of God could miraculously sustain if the soul ceased to exist. Cfr. Suarez, _De Gratia_, VII, 15; Schiffini, _De Gratia Divina_, p. 259; Tepe, _Inst. Theol._, Vol. III, pp. 164 sqq.

_ 1003 Comment. in Quatuor Libros Sent._, II, dist. 27.

_ 1004 E.g._, Mastrius, _De Iustif._, disp. 7, qu. 6.

_ 1005 De Gratia et Libero Arbitrio_, I, 6.

1006 Luke VII, 47: “_Remittuntur ei peccata multa, quoniam dilexit (ἠγάπησεν) multum._”

1007 1 Pet. IV, 8: “_Caritas (ἀγάπη) operit multitudinem peccatorum._”

1008 1 John IV, 7: “_Omnis qui diligit (πᾶσ ὁ ἀγαπῶν) ex Deo natus est._”

_ 1009 De Natura et Gratia_, c. 70, n. 84: “_Caritas ergo inchoata, inchoata iustitia est, ... caritas magna, magna iustitia est, caritas perfecta, perfecta iustitia est._”

_ 1010 Conc. Trid._, Sess. VI, cap. 7: “_... dum caritas Dei diffunditur in cordibus eorum qui iustificantur atque ipsis inhaeret._”

1011 Preëminently Suarez, Tanner, Ripalda.

_ 1012 Summa Theol._, 1a 2ae, qu. 110, art. 3 sq.; _De Veritate_, qu. 27, art. 2.

_ 1013 Summa Theol._, 1a 2ae, qu. 110, art. 4, ad 1: “_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._”

_ 1014 De Dono Perseverantiae_, c. 16, n. 41: “_Gratia praevenit caritatem._”

1015 2 Cor. XIII, 13: “_Gratia Domini nostri Iesu Christi et caritas Dei._”

1016 1 Tim. I, 14: “_Superabundavit autem gratia Domini nostri cum fide et dilectione._”

1017 Cfr. _Conc. Viennense_, A. D. 1311: “_... gratiam informantem et virtutes._” _Conc. Trid._, Sess. VI, cap. 7: “_... per voluntariam susceptionem gratiae et donorum._” Sess. VI, can. 11: “_... exclusâ gratiâ et caritate._”

1018 For a fuller treatment of this topic consult Billuart, _De Gratia_, diss. 4, art. 4.

1019 Ripalda justly observes (_De Ente Supernaturali_, disp. 132, n. 132, n. 53): “_Haec controversia olim Celebris fuit. Nunc facile dirimitur, quum iam constiterit nullius partis argumenta plane convincere._” On the theological aspects of Herbart’s philosophy, which denies the existence of qualities and faculties in the soul, see Heinrich-Gutberlet, _Dogmatische Theologie_, Vol. VIII, p. 560, Mainz 1897.

1020 2 Pet. I, 4: “_... per quem [i.e. Christum] maxima et pretiosa nobis promissa donavit, ut per haec efficiamini divinae consortes naturae_ (θείας κοινωνοὶ φύσεως).”

1021 John I, 13: “_... qui non ex sanguinibus, ... sed ex Deo nati sunt._”

1022 John III, 5: “_Nisi quis renatus fuerit ex aqua et Spiritu Sancto, non potest introire in regnum Dei._”

1023 Jac. I, 18: “_Voluntarie enim genuit nos verbo veritatis._”

1024 1 John III, 9: “_Omnis qui natus est ex Deo, peccatum non facit._”

_ 1025 Or. contr. Arian._, I, 39.

1026 ἵνα μᾶλλον ἡμᾶς θεοποιήση.

_ 1027 In Psalmos_, 49, n. 2: “_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._” Many other cognate Patristic texts in Ripalda, _De Ente Supernaturali_, disp. 132, sect. 7-9.

1028 See, _e.g._, the Offertory and Preface for the festival of the Ascension of our Lord and the _Secreta_ for the fourth Sunday after Easter.

1029 Cfr. Ripalda, _De Ente Supernaturali_, disp. 132, sect. 7: “_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._” On the teaching of St. Thomas and the Thomists see Billuart, _De Gratia_, diss. 4, art. 3.

1030 Cfr. _Prop. Ekkardi a. 1329 damn. a Ioanne XXII_, prop. 10, quoted in Denzinger-Bannwart’s _Enchiridion_, n. 510.

1031 Cfr. _Prop. Mich. de Molinos a. 1687 damn, ab Innocentio XI_, prop. 5, in Denzinger-Bannwart, n. 1225.

1032 The Fourth Council of the Lateran (A. D. 1215) calls it “_doctrina non tam haeretica quam insana_.” (Denzinger-Bannwart, n. 433.)

1033 St. Augustine, _De Peccatorum Meritis et Remissione_, II, 8, 10: “_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._”

1034 Quoted by Ripalda, _De Ente Supernaturali_, disp. 132, sect. 9.

1035 Cfr. St. Thomas, _Summa Theol._, 1a 2ae qu. 112, art. 1: “_Donum autem gratiae excedit omnem facultatem naturae creatae, quum nihil aliud sit quam quaedam participatio divinae naturae, quae excedit omnem aliam naturam._”

1036 Cfr. Pohle-Preuss, _God: His Knowability, Essence, and Attributes_, pp. 165 sqq.; _Christology_, pp. 85 sqq.

1037 Cfr. St. John of Damascus, _De Fide Orthodoxa_, II, 12 “[ἄνθρωπον] θεούμενον δὲ μετοχῇ τῆς θείας ἐλλάμψεως καὶ οὐκ εἰς τὴν θείαν μεθιστάμενον οὐσίαν.”

1038 Cfr. Pohle-Preuss, _God: His Knowability, Essence, and Attributes_, pp. 165 sqq.

_ 1039 Clyp. Thomist._, tom. VI, disp. 2, § 10.

1040 Cfr. Suarez, _De Gratia_, VII, 1, 27: “_Eo ipso quod divinum esse participatur, non participatur ut imparticipatum est._”

_ 1041 De Ente Supernaturali_, disp. 20, sect. 14.

_ 1042 S. Theol._, 1a, qu. 93, art. 4.

1043 Cfr. Suarez, _De Gratia_, VII, 1, 30: “_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._”

1044 John III, 6; cfr. 2 Cor. III, 18; Eph. V, 18.

_ 1045 De Spiritu Sancto_, c. 9, n. 23.

1046 πνευματικαί.

1047 ἡ πρὸς Θεὸν ὁμοίωσις.

1048 θεὸν γενέσθαι.

1049 1 John III, 2: “_Nunc filii Dei sumus et nondum apparuit, quid erimus; scimus quoniam, quum apparuerit, similes ei erimus (ὅμοιοι αὐτῷ ἐσόμεθα), quoniam videbimus eum sicuti est._” On this passage see Pohle-Preuss, _God: His Knowability, Essence, and Attributes_, pp. 96 sq. On the whole subject treated in this subdivision consult Heinrich-Gutberlet, _Dogmatische Theologie_, Vol. VIII, pp. 588 sqq.; A. Rademacher, _Die übernatürliche Lebensordnung nach der paulinischen und johanneischen Theologie_, pp. 88 sqq., Freiburg 1903; A. Prumbs, _Die Stellung des Trienter Konzils zu der Frage nach dem Wesen der heiligmachenden Gnade_, Paderborn 1910.

1050 For a fuller treatment we must refer the reader to Scheeben, _Die Herrlichkeiten der göttlichen Gnade_, 8th ed., Freiburg 1908; English translation by a Benedictine monk of St. Meinrad’s Abbey, _The Glories of Divine Grace_, 3rd ed., New York _s. a._

1051 Eph. IV, 24: “_Induite novum hominem, qui secundum Deum creatus est in iustitia et sanctitate veritatis._” On this text see Pohle-Preuss, _God the Author of Nature and the Supernatural_, p. 197.

1052 Sess. VI, cap. 7: “_... non est sola peccatorum remissio, sed et sanctificatio et renovatio interioris hominis per voluntariam susceptionem gratiae et donorum, unde homo ex iniusto fit iustus._”

1053 On the concept of sanctity see Pohle-Preuss, _God: His Knowability, Essence, and Attributes_, pp. 251 sqq.

1054 Gal. II, 20: “_Vivo autem iam non ego, vivit vero in me Christus._” On the life of the soul in and through grace cfr. Heinrich-Gutberlet, _Dogmatische Theologie_, Vol. VIII, § 466.

1055 Cfr. 2 Cor. VII, 4: “_Superabundo gaudio in omni tribulatione nostra._”

1056 Is. XLIX, 16: “_Ecce in manibus meis descripsi te._”

1057 Rom. VIII, 28: “_Diligentibus Deum omnia cooperantur in bonum._”

_ 1058 In Ps._, 25: “_Gratia divina pulchrificat sicut lux._”

_ 1059 Cat. Rom._, P. II, Ch. II, qu. 49: “_Est autem gratia ... splendor quidam et lux, quae animarum maculas delet ipsasque animas pulchriores et splendidiores reddit._” On the aptness of this simile see Schiffini, _De Gratia Divina_, p. 268. Freiburg 1901.

1060 Ἄνθρωπος μέτρον πάντων.

1061 Θεὸς μέτρον πάντων.

1062 On the notion of beauty see Pohle-Preuss, _God: His Knowability, Essence, and Attributes_, pp. 265 sqq.

_ 1063 V. supra_, Art. 1, No. 4.

1064 On the divine appropriations see Pohle-Preuss, _The Divine Trinity_, pp. 244 sqq.

1065 Rom. VIII, 29: “_... praedestinavit conformes fieri imaginis Filii sui._”

1066 Gal. IV, 19: “_Filioli mei, quos iterum parturio, donec formetur Christus in vobis._”

_ 1067 V. infra_, No. 4.

_ 1068 V. infra_, Art. 3, No. 4. On the whole subject cfr. Heinrich-Gutberlet, _Dogmatische Theologie_, Vol. VIII, § 465; H. Krug, _De Pulchritudine Divina_, pp. 53 sqq., 144 sqq., 241 sqq., Freiburg 1902.

1069 Sess. VI, cap. 7: “_... unde homo ex iniusto fit iustus et ex inimico amicus._”

1070 Sess. VI, cap. 10: “_Sic ergo iustificati et amici Dei ac domestici facti...._”

1071 Wisd. VII, 14: “_Participes facti sunt amicitiae Dei._”

1072 John XV, 14 sq.: “_Iam non dicam vos servos, ... vos autem dixi amicos._”

1073 Matth. IX, 15: “_Numquid possunt filii sponsi lugere, quamdiu cum illis est sponsus?_”

1074 Apoc. XIX, 7: “_Venerunt nuptiae Agni et uxor eius praeparavit se._” 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, _Comment. in 2 Cor._, XI, 2.

_ 1075 Eth. ad Nichom._, VIII sq.

1076 Cfr. St. Thomas, _Comment. in Quatuor Libros Sent._, III, dist. 27, qu. 2, art. 1, ad 1: “_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._”

1077 Cfr. St. Thomas, _Summa Theologica_, 1a 2ae, qu. 28, art. 1: “_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, ____dimidium animae meae____._”

1078 “_Amicitia pares aut invenit aut facit._” _In Mich._, 7.

1079 Prov. VIII, 31: “_Deliciae meae esse cum filiis hominum._”

_ 1080 V. supra_, Art. 1, No. 3.

1081 Cfr. St. Thomas, _Comment. in Quatuor Libros Sent._, III, dist. 37, qu. 2, art. 1, ad 10: “_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._”

1082 Cfr. Ecclus. XXXIV, 14 sqq.

1083 Cfr. St. Thomas, _op. cit._, III, dist. 29, qu. 1, art. 3, ad 4: “_Si esset possibile, quod ex nostris operibus aliquid Deo accresceret, habens caritatem multo plura faceret propter beatitudinem ei conservandam, quam propter eam sibi adipiscendam._”

1084 1 John III, 17: “_Qui habuerit substantiam huius mundi et viderit fratrem suum necessitatem habere et clauserit viscera sua ab eo, quomodo caritas Dei_ (ἡ ἀγάπη τοῦ Θεοῦ) _manet in ea?_”

_ 1085 V. supra_, Art. 1, No. 4.

1086 The singular opinion of Ripalda (_De Caritate_, disp. 33), that such a relation would be possible even in the state of pure nature, is rejected by Suarez as incorrect (_De Caritate_, disp. 3, sect. 5, n. 4). On the whole question cfr. Schiffini, _De Gratia Divina_, pp. 305 sqq.

_ 1087 Conc. Trident._, Sess. VI, cap. 4: “_... status gratiae et adoptionis filiorum Dei._”

1088 Rom. VIII, 15 sqq.: “_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._”

1089 1 John III, 1 sq.: “_Videte, qualem caritatem dedit nobis Pater, ut filii Dei nominemur et simus ... Carissimi, nunc filii Dei sumus._”

1090 Gal. IV, 5: “_... ut adoptionem filiorum reciperemus._”

1091 John I, 12 sq.: “_... dedit eis potestatem filios Dei fieri, qui ... ex Deo nati sunt_ (ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα Θεοῦ γενέσθαι, τοῖς ... ἐκ Θεοῦ ἐγεννήθησαν).”

_ 1092 Summa Theol._, 3a, qu. 23, art. 1: “_Adoptio est personae extraneae in filium et haeredem gratuita assumptio._”

1093 Cfr. Gal. IV, 7: “_Itaque iam non est servus, sed filius; quod si filius, et haeres per Deum._”

1094 Cfr. Rom. VIII, 17; Gal. IV, 7.

1095 Cfr. St. Thomas, _Summa Theol._, 3a, qu. 23, art. 1, ad 2.

1096 Cfr. _Conc. Trident._, Sess. VI, cap. 7: “_... per voluntariam susceptionem gratiae et donorum._”

1097 Cfr. Pohle-Preuss, _The Divine Trinity_, pp. 49 sqq.

1098 Cfr. John III, 5 sq.; 2 Cor. III, 18; Tit. III, 5 sqq.

1099 Cfr. St. Thomas, _Summa Theologica_, 3a, qu. 23, art. 2, ad. 2: “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.”

1100 Cfr. St. Thomas, _l.c._, ad 2.

1101 Suarez, _De Incarnatione_, disp. 49, sect. 2, n. 5.

1102 This heresy is called Adoptionism; for a refutation of it see Pohle-Preuss, _Christology_, pp. 196 sqq.

1103 1 John III, 1.

1104 Cfr. Pohle-Preuss, _Soteriology_, pp. 15 sqq.

_ 1105 Or. in Is._, II, 4.

_ 1106 V. infra_, Art. 3, No. 4.

1107 Cfr. J. Scheeben, “_Kontroverse über die Formalursache der Kindschaft Gottes_,” in the _Katholik_, of Mayence, 1883, I, pp. 142 sqq., II, pp. 561 sqq.; 1884, I, 18 sqq. II, 465 sqq., 610 sqq.; Granderath, “_Kontroverse über die Gotteskindschaft_,” in the Innsbruck _Zeitschrift für kath. Theologie_, 1881, pp. 283 sqq., 1883, pp. 491 sqq., 593 sqq., 1884, pp. 545 sqq.

_ 1108 De Trinitate_, VIII, 4 sqq.

_ 1109 Comment. in S. Theol._, 3a, qu. 23, art. 3.

1110 Cfr. Gal. IV, 7. On the subject of the adoptive sonship of the just the student may profitably consult A. Rademacher, _Die übernatürliche Lebensordnung nach der paulinischen und johanneischen Theologie_, pp. 97 sqq., Freiburg 1903.

_ 1111 V. supra_, p. 340.

_ 1112 Cat. Rom._, P. II, c. 1, n. 51: “_Huic [gratiae sanctificanti] additur nobilissimus omnium virtutum comitatus, quae in animam cum gratia divinitus infunduntur._”

_ 1113 Conc. Trident._, Sess. VI, cap. 7: “_Unde in ipsa iustificatione cum remissione peccatorum haec omnia simul infusa accipit homo per Iesum Christum, cui inseritur, fidem, spem et caritatem._” (Denzinger-Bannwart, n. 800.) The question whether the three theological virtues are genuine _habitus operativi_, 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. _Conc. Trident._, Sess. VI, can. 11: “_Si quis dixerit, homines iustificari ... exclusâ gratiâ et caritate, quae in cordibus eorum per Spiritum Sanctum diffundatur atque illis inhaereat, anathema sit._” On the bearing of this definition see Tepe, _Instit. Theol._, Vol. III, pp. 175 sq., Paris 1896; Schiffini, _De Gratia Divina_, pp. 315 sqq., Freiburg 1901.

1114 Rom. V, 5: “_Caritas Dei (ἡ ἀγάπη τοῦ Θεοῦ) diffusa est (ἐκκέχυται) in cordibus nostris per Spiritum Sanctum, qui datus est nobis._”

1115 1 Cor. XIII, 2: “_Et si habuero omnem fidem, ita ut montes transferam, caritatem autem non habuero, nihil sum._”

1116 1 Cor. XIII, 13: “_Nunc autem manent fides, spes, caritas (πίστις, ἐλπίς, ἀγάπη), tria haec; maior autem horum est caritas._”

_ 1117 Quaestiones Disputatae de Virtutibus in Communi_, art. 12: “_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._”

1118 Sess. VI, cap. 7.

1119 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, _De Gratia_, VI, 9, 12.

1120 Cfr. St. Thomas, _Summa Theol._, 1a 2ae, qu. 57 sqq. That the cardinal virtues are four in number, St. Thomas proves as follows: “_[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._” (_Comment. in Quatuor Libros Sent._, III, dist. 33, qu. 2, art. 1, solut. 3.)

1121 Wis. VIII, 7: “_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._”

1122 Ez. XI, 19 sq.: “_Et auferam cor lapideum de came eorum et dabo eis cor carneum, ut in praeceptis meis ambulent et iudicia mea custodiant._”

1123 Cfr. Jer. XXXI, 33; Col. I, 10 sq.; 1 John II, 27.

_ 1124 In Ps._, 83: “_Istae virtutes nunc in convalle plorationis per gratiam Dei donantur nobis._”

_ 1125 Hom. in Ezech._, I, 5, n. 11: “_In fide enim, spe atque caritate, et in aliis bonis, sine quibus ad coelestem patriam non potest perveniri, ... perfectorum corda [Spiritus Sanctus] non deserit._”

_ 1126 Summa Theol._, 1a 2ae, qu. 63, art. 3: “_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._” For further information on this subject consult Heinrich-Gutberlet, _Dogmatische Theologie_, Vol. VIII, § 471, Mainz 1897; Schiffini, _De Gratia Divina_, pp. 319 sqq., Freiburg 1901; Van Noort, _De Gratia Christi_, pp. 161 sqq., Amsterdam 1908.

1127 Cfr. Gregory of Valentia, _Comment. in S. Theol._, 1a 2ae, disp. 5, qu. 8, p. 1: “_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._” Cfr. Simar, _Dogmatik_, Vol. II, 4th ed., pp. 641 sqq., Freiburg 1899; Van Noort, _De Gratia Christi_, pp. 174 sqq.

1128 Rom. VIII, 9 sqq.

1129 Cfr. Is. XI, 1 sqq.; LXI, 1; Luke IV, 18.

1130 “_Da tuis fidelibus, in te confitentibus, sacrum septenarium._” (_Missale Rom._, Sequence for Whit Sunday.) For a more detailed treatment of the subject dealt with in Thesis III consult J. Kleutgen, _Theologie der Vorzeit_, Vol. II, 2nd ed., pp. 365 sqq., Münster 1872; C. Weiss, _S. Thomae Aquinatis de Septem Donis Spiritus S. Doctrina_, Vienne 1895; J. Regler, _Die sieben Gaben des Hl. Geistes in ihrer Bedeutung für das christliche Leben_, Ratisbon 1899; Schiffini, _De Gratia Divina_, 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 “twelve fruits of the Holy Ghost” (cfr. Gal. V, 22 sq.), see St. Thomas, _Summa Theol._, 1a 2ae, qu. 69 and 70. The student may also consult Suarez, _De Gratia_, VI, 10, and Vasquez, _Comment. in S. Theol._, III, disp. 44, cap. 2.

1131 Cfr. St. Bonaventure, _Compendium Theol. Verit._, I, 9: “_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._”

1132 John XIV, 16 sq.: “_... alium Paraclitum dabit vobis, ut maneat vobiscum in aeternum.... Vos autem cognoscetis eum, quia apud vos manebit et in vobis (ἐν ὑμῖν) erit._”

1133 Rom. V, 5: “_Caritas Dei diffusa est in cordibus nostris per Spiritum sanctum, qui datus est nobis._”

1134 Rom. VIII, 11: “_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)._”

1135 “_Nescitis, quia templum Dei (ναὸς Θεοῦ) estis et Spiritus Dei habitat in vobis (οἰκεῖ ἐν ὑμῖν)?... Templum enim Dei sanctum est, quod estis vos._”

1136 1 Cor. 6, 19: “_An nescitis, quoniam membra vestra templum sunt Spiritus S., qui in vobis est, quem habetis a Deo et non estis vestri?_” Cfr. Rom. VIII, 9; Gal. IV, 6; 2 Cor. VI, 16.

_ 1137 Ep. ad Serap._, I, n. 24.

1138 θεοποιοῦνται.

_ 1139 Contra Eunom._, I, V.

_ 1140 Dialog._, VII, _per totum_.

_ 1141 De Trinitate_, XV, n. 36: “_Ita enim datur sicut donum Dei, ut etiam seipsum det sicut Deus._”

_ 1142 Serm._, 144, c. 1: “_Gratia quippe Dei donum Dei est; donum autem maximum ipse Spiritus Sanctus est, et ideo gratia dicitur._”

_ 1143 Enchiridion_, c. 37: “_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._” Additional Patristic texts of like tenor in Petavius, _De Trinitate_, l. VIII, cap. 4 sq.: Franzelin, _De Deo Trino_, thes. 43; J. Kleutgen, _Theologie der Vorseit_, Vol. II, 2nd ed., pp. 369 sqq.

1144 Cfr. Pohle-Preuss, _The Divine Trinity_, pp. 230 sqq.

1145 John XIV, 23: “_Si quis diligit me, sermonem meum servabit, et Pater meus diliget eum, et ad eum veniemus et mansionem (μονήν) apud eum faciemus._”

_ 1146 Ep. 1 ad Serap._, n. 30: “_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._”

_ 1147 De Trinit._, XV, 18, 32: “_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._”

1148 For a more detailed treatment see Franzelin, _De Deo Trino_, thes. 43-48, Rome 1881.

1149 Cfr. Pseudo-Dionys. Areop., _De Hier. Eccl._, 1, § 3 (Migne, _P. G._, III, 376): Ἡ δὲ θέωσις ἐστιν ἡ πρὸς Θεὸν ἀφομοίωσίς τε καὶ ἕνωσις.

1150 Cfr. Petavius, _De Trinit._, VIII, 7, 12: “_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._”

1151 Cfr. Pohle-Preuss, _The Divine Trinity_, pp. 244 sqq.

1152 Cfr. Scheeben, _Die Mysterien des Christentums_, 2nd ed., p. 165, Freiburg 1898.

1153 Cfr. John XIV, 23; XVII, 20 sqq.

1154 Gutberlet takes middle ground between the two theories and tries to reconcile them. Cfr. Heinrich-Gutberlet, _Dogmatische Theologie_, Vol. VIII, § 468. See also A. Rademacher, _Die übernatürliche Lebensordnung nach der paulinischen und johanneischen Theologie_, pp. 193 sqq., Freiburg 1903.

1155 Cfr. R. F. Clarke, S. J., _Logic_, p. 174.

1156 “_Fides fiducialis_,” _v. supra_, pp. 255 sqq.

1157 Sess. VI, cap. 9; Denzinger-Bannwart, n. 684.

1158 Sess. VI, can. 13-15; Denzinger-Bannwart, n. 823 sqq.

1159 1 Cor. IV, 4: “_Nihil enim mihi conscius sum, sed non in hoc iustificatus sum; qui autem iudicat me, Dominus est._”

1160 1 Cor. IX, 27: “_Castigo corpus meum et in servitutem redigo, ne forte, quum aliis praedicaverim, ipse reprobus (ἀδόκιμος) efficiar._”

1161 Phil. II, 12: “_Cum metu et tremore vestram salutem operamini._” Other Scriptural texts in Bellarmine, _De Iustificatione_, III, 4 sqq. For the solution of certain exegetical difficulties see the same author, _op. cit._, III, 9, and Tepe, _Instit. Theol._, Vol. III, pp. 210 sqq., Paris 1896.

_ 1162 Hom. in I. Epist. ad Cor._, 2.

1163 Eccles. IX, 1 sq.: “_Nescit homo, utrum amore an odio dignus, etc._”

_ 1164 Hieronymus in h. l._ (Migne, _P. L._, XXIII, 1080): “_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._”

_ 1165 Ep._, VII, 25: “_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._” The Patristic argument is more fully developed by Bellarmine, _De Iustif._, III, 7.

_ 1166 Dogmengeschichte_, Vol. III, p. 617.

_ 1167 Conc. Trident._, Sess. VI, cap. 9: “_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._” (Denzinger-Bannwart, n. 802.)

1168 “_Peirorem sequitur semper conclusio partem._” Cfr. Clarke, _Logic_, p. 322.

1169 Cfr. _Conc. Trident._, Sess. VI, can. 16: “_Si quis magnum illud usque in finem perseverantiae donum se certo habiturum absolutâ et infallibili certitudine dixerit, nisi hoc speciali revelatione didicerit, anathema sit._” (Denzinger-Bannwart, n. 826.)

1170 In his little treatise _De Certitudine Gratiae_.

1171 Sess. VI, cap. 9: “_... iustificatos absque ulla dubitatione apud semetipsos statuere, se esse iustificatos._”

1172 Rom. VIII, 38 sq.: “_Certus sum enim (πέπεισμαι=persuasum habeo), quia neque mors neque vita ... poterit nos separare a caritate Dei, quae est in Christo Iesu._”

_ 1173 Tract. in Ioa._, I, 3, 5, n. 10: “_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._”

1174 Cfr. the _Imitation of Christ_ by Thomas à Kempis, III, 54 sqq. On the whole subject of this subdivision the student may profitably consult the _Summa Theologica_ of St. Thomas, 1a 2ae, qu. 112, art. 5; Suarez, _De Gratia_, IX, 9-11, and Billuart, _De Gratia_, diss. 6, art. 4.

_ 1175 Serm. de Nativitate Mariae_: “_Omnes Christiani aeque magni sumus sicut mater Dei, et aeque sancti sicut ipsa._”

1176 Sess. VI, cap. 7: “_Iustitiam in nobis recipientes, unusquisque suam secundum mensuram, quam Spiritus Sanctus partitur singulis prout vult, et secundum propriam cuiusque dispositionem et cooperationem._” (Denzinger-Bannwart, n. 799.)

1177 Sess. VI, cap. 10: “_Iustificati ... in ipsa iustitia per Christi gratiam accepta, cooperante fide bonis operibus crescunt atque magis iustificantur._” (Denzinger-Bannwart, n. 803.)

1178 Sess. VI, can. 24: “_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._” (Denzinger-Bannwart, n. 834.)

1179 Prov. IV, 18: “_Iustorum autem semita quasi lux splendens procedit et crescit usque ad perfectam diem._”

1180 Ecclus. XVIII, 22: “_Non impediaris orare semper et ne verearis usque ad mortem iustificari, quoniam merces Dei manet in aeternum._”

1181 2 Pet. III, 18: “_Crescite vero in gratia et in cognitione Domini nostri et Salvatoris Iesu Christi._”

1182 2 Cor. IX, 10: “_[Deus] augebit incrementa frugum iustitiae vestrae._”

1183 Eph. IV, 7: “_Unicuique autem nostrum data est gratia secundum mensuram donationis Christi._”

1184 Apoc. XXII, 11 sq.: “_Qui iustus est, iustificetur adhuc, et sanctus sanctificetur adhuc. Ecce venio cito et merces mea mecum est, reddere unicuique secundum opera sua._” Cfr. Bellarmine, _De Iustific._, III, 16.

_ 1185 Contra Iovin._, II, n. 23: “_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_.”

_ 1186 Ep._, 167, n. 13: “_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._”

_ 1187 Summa Theol._, 1a 2ae, qu. 112, art. 4, ad 3: “_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._” On the teaching of Tradition cfr. Alb. a Bulsano, _Instit. Theol. Dogmat._, ed. G. a Graun, O. Cap., Vol. II, p. 254, Innsbruck 1894.

1188 Ecclus. XVIII, 22; Apoc. XXII, 11.

1189 Cfr. Vasquez, _Comment. in Summam Theol._, 1a 2ae, disp. 221, cap. 9, n. 77.

1190 Ecclus. XIX, 1: “_Qui spernit modica, paulatim decidet._” For a fuller treatment of this subject we refer the student to St. Thomas, _Summa Theol._, 2a 2ae, qu. 24, art. 10.

_ 1191 V. supra_, pp. 328 sqq.

1192 Cfr. Suarez, _Disp. Metaph._, l. II, disp. 16.

1193 The authority of St. Thomas himself can be invoked by neither party to this controversy. Cfr. Sylvius, _Comment. in S. Theol._, 2a 2ae, qu. 24, art. 3.

1194 For a fuller treatment of this topic see Tepe, _Instit. Theol._, Vol. III, pp. 217 sqq.

_ 1195 V. supra_, pp. 336 sqq.

1196 Suarez, _De Gratia_, IX, 2, 13.

1197 Suarez, _op. cit._, IX, 4, 15.

1198 Sess. VI, cap. 10: “_Hoc vero iustitiae incrementum petit sancta Ecclesia, quum orat: Da nobis, Domine, fidei, spei et caritatis augmentum._” (Denzinger-Bannwart, n. 803). Cfr. De Lugo, _De Fide_, disp. 16, sect. 2.

1199 Cfr. St. Thomas, _Summa Theol._, 2a 2ae, qu. 24, art. 7.

1200 Cfr. Pohle-Preuss, _Christology_, pp. 231 sqq.

1201 Cfr. Pohle-Preuss, _Mariology_, pp. 24 sqq.

1202 For a more elaborate treatment the reader is referred to Suarez, _De Gratia_, IX, 6, 11, and Schiffini, _De Gratia Divina_, pp. 570 sq., Freiburg 1901.

1203 Sess. VI, can. 23: “_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._” (Denzinger-Bannwart, n. 833.)

1204 Sess. VI, can. 27: “_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._” (Denzinger-Bannwart, n. 837).

1205 Sess. VI, cap. 11: “_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._”

1206 Ez. XVIII, 24: “_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._”

1207 Matth. XXVI, 41: “_Vigilate et orate, ut non intretis in tentationem._”

1208 1 Cor. X, 12: “_Qui se existitmat stare, videat ne cadat._”

1209 1 Cor. VI, 9 sq.: “_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._” Cfr. _Conc. Trident._, Sess. VI, cap. 15 (Denzinger-Bannwart, n. 808).

1210 1 John III, 9: “_Omnis, qui natus est ex Deo, peccatum non facit: quoniam semen ipsius in eo manet, et non potest peccare, quoniam ex Deo natus est._”

_ 1211 Contra Iovin._, 1. II: “_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._” On the different interpretations of 1 John III, 9, an admittedly difficult text, see Bellarmine, _De Iustific._, III, 15.

_ 1212 De Corrept. et Gratia_, c. VI, n. 9: “_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._”

_ 1213 Hom. in Ez._, 9, 1: “_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._”

1214 For the solution of certain difficulties see Schiffini, _De Gratia Divina_, pp. 591 sqq. On the penitential discipline of the early Church cfr. G. Rauschen, _Eucharist and Penance in the First Six Centuries_, pp. 152 sqq., St. Louis 1913.

1215 Cfr. _Conc. Trident._, Sess. VI, can. 28: “_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._” (Denzinger-Bannwart, n. 838.)

1216 Cfr. _Conc. Trident._, Sess. VI, cap. 15: “_Non modo infidelitate, per quam et ipsa fides amittitur, sed etiam quocunque alio mortali peccato, quamvis non amittatur fides, acceptam iustificationis gratiam amitti._”

1217 Cfr. _Prop. Quesnelli damn. a Clemente XI_, prop. 57: “_Totum deest peccatori, quando ei deest spes, et non est spes in Deo, ubi non est amor Dei._” (Denzinger-Bannwart, n. 1407.)

_ 1218 V. supra_, Section 2.

1219 The questions discussed in this subdivision of our treatise are more fully treated by Ripalda, _De Ente Supernaturali_, disp. 128, sect. 4, and by Suarez, _De Gratia_, IX, 3 sqq.

1220 Sess. VI, cap. 16.

_ 1221 V. supra_, p. 131.

_ 1222 V. supra_, pp. 132 sqq.

_ 1223 Realitas sive existentia meriti._

_ 1224 Conditiones meriti._

_ 1225 Obiecta meriti._

1226 Cfr. _Conc. Viennense_, A. D. 1311 (_Clementin._, l. V, tit. 3: “De Haereticis”) in Denzinger-Bannwart, n. 471 sqq.

1227 “_In omni opere bono iustus peccat._” _Prop. Lutheri Damnatae A. D. 1520 a Leone X_, prop. 31 (Denzinger-Bannwart, n. 771).

1228 “_Opus bonum, optime factum est veniale peccatum_.” Prop. 32, _l. c._, n. 772.

1229 “_Omne opus iusti damnabile est et peccatum mortale, si iudicio Dei iudicetur._”

1230 “_Inquinamenta et sordes._” _Instit._, III, 12, 4.

1231 Quietism (Michael de Molinos _et al._) denied the meritoriousness of good works performed in the “state of passive repose” (_quies_).

1232 “_Debetur merces bonis operibus, si fiant; sed gratia, quae non debetur, praecedit ut fiant._” Can. 18 (Denzinger-Bannwart, n. 191.)

_ 1233 Cap. Firmiter_: “_Non solum autem virgines et continentes, verum etiam coniugati per rectam fidem et operationem bonam placentes Deo ad aeternam merentur beatitudinem pervenire._” (Denzinger-Bannwart, n. 430.)

1234 Sess. VI, cap. 16: “_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._” (Denzinger-Bannwart, n. 809.)

1235 Sess. VI, can. 25: “_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._” (Denzinger-Bannwart, n. 835.)

1236 Sess. VI, can. 26: “_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._” (Denzinger-Bannwart, n. 836.)

1237 Sess. VI, can. 32: “_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._” (Denzinger-Bannwart, n. 842.)

1238 Cfr. Denzinger-Bannwart, n. 1221 sqq.

1239 Wisd. V, 16: “_Iusti autem in perpetuum vivent et apud Dominum est merces eorum._”

1240 Ecclus. XVIII, 22: “_Ne verearis usque ad mortem iustificari, quoniam merces Dei manet in aeternum._” Cfr. Gen. XV, 1.

1241 Matth. V, 12: “_Gaudete et exultate, quoniam merces vestra copiosa est in caelis._”

1242 Rom. II, 6 sq.: “_... qui reddet unicuique secundum opera eius, iis quidem, qui secundum patientiam boni operis gloriam et honorem et incorruptionem quaerunt, vitam aeternam._”

1243 2 Tim. IV, 7 sq.: “_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._” Cfr. 1 Cor. IX, 25.

1244 1 Cor. III, 8: “_Unusquisque autem propriam mercedem accipiet, secundum suum laborem._”

1245 Col. III, 23 sq.: “_Quodcunque facitis, ex animo operamini sicut Domino et non hominibus, scientes quod a Domino accipietis retributionem haereditatis._”

1246 Iac. I, 12: “_Beatus vir, qui suffert tentationem, quoniam, quum probatus fuerit, accipiet coronam vitae, quam repromisit Deus diligentibus se._”

1247 Apoc. II, 10: “_Esto fidelis usque ad mortem, et dabo tibi coronam vitae._” For additional Scripture texts see Bellarmine, _De Iustificatione_, V, 3, 5.

_ 1248 Ep. ad Rom._, IV, 1.

_ 1249 Adv. Haer._, IV, 37.

_ 1250 De Offic._, I, 15, 57: “_Nonne evidens est, meritorum aut praemia aut supplicia post mortem manere?_”

_ 1251 De Moribus Ecclesiae_, I, 25: “_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._”

_ 1252 Ep. ad Sixt._, 194, n. 20: “_Sicut merito peccati tamquam stipendium redditur mors, ita merito iustitiae tamquam stipendium vita aeterna.... Unde etiam et merces appellatur plurimis s. Scripturarum locis._” Other Patristic texts inculcating the meritoriousness of good works performed in the state of grace can be found in Bellarmine, _De Iustif._, V, 4, 6. For the solution of objections raised against the Patristic argument consult Schiffini, _De Gratia Divina_, pp. 609 sqq.

1253 Cfr. St. Thomas, _Summa Theol._, 1a 2ae, qu. 21, art. 4.

_ 1254 Cfr. Prop. Baii damn, a Pio V_, 13 (Denzinger-Bannwart, n. 1013): “_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._”

1255 Cfr. _Conc. Trident._, Sess. VI, cap. 16: “_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._”

_ 1256 Conc. Florent._, A. D. 1439, (_apud_ Denzinger-Bannwart, n. 693): “_... et intueri clare ipsum Deum trinum et unum, sicuti est, pro meritorum tamen diversitate alium alio perfectius._”

_ 1257 V. supra_, pp. 356 sqq.

_ 1258 Conc. Trident._, Sess. XIV, cap. 8: “_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._” (Denzinger-Bannwart, n. 904.)

1259 Cfr. _Conc. Trident._, Sess. VI, can. 33: “_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._”

1260 Cfr. Bellarmine, _De Iustificatione_, V, 7. See also the article on “Merit” in the _Catholic Encyclopedia_, Vol. X.

1261 Sess. VI, cap. 16: “_vere promeruisse_;” Sess. VI, can. 32: “_vere mereri_.”

_ 1262 Hist. Conc. Trident._, VIII, 4.

1263 “_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._” (Pallavicini, _l.c._)

_ 1264 V. infra_, Sect. 2.

1265 Heb. VI, 10: “_Non enim iniustus est Deus, ut obliviscatur operis vestri._”

1266 2 Tim. IV, 8: “_... reposita est mihi_,” etc. See note 24, _supra_, p. 403.

1267 Iac. I, 12: “_Beatus vir, qui suffert tentationem_,” etc. _V. supra_, note 27, p. 403.

1268 Wisd. III, 5: “_Deus tentavit eos et invenit illos dignos se._”

1269 2 Thess. I, 4 sq.: “_In omnibus persecutionibus vestris et tribulationibus, quas sustinetis in exemplum iusti iudicii Dei, ut digni habeamini in regno Dei, pro quo et patimini._”

1270 Apoc. III, 4: “_Ambulabunt mecum in albis, quia digni sunt._”

1271 Matth. XXV, 34 sq.: “_Venite, benedicti Patris mei, possidete paratum vobis regnum a constitutione mundi; esurivi enim et dedistis mihi manducare...._”

1272 1 John III, 9.

_ 1273 Summa Theol._, 1a 2ae, qu. 114, art. 3, ad 3: “_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._”

_ 1274 Summa Theol._, 1a, qu. 21, art. 4, ad 1.

1275 Luke VI, 38: “_Date, et dabitur vobis: mensuram bonam, et confectam, et coagitatam, et supereffluentem dabunt in sinum vestrum._” Cfr. _Prop. Baii damn. A. D. 1567 a Pio V_, 14 (Denzinger-Bannwart, n. 1014): “_Opera bona iustorum non accipient in die iudicii extremi mercedem ampliorem, quam iusto Dei iudicio mereantur accipere._” For further information on this topic consult Bellarmine, _De Iustificatione_, V, 19; De Lugo, _De Poenitentia_, disp. 24, n. 10. The Thomistic axiom, “_Deus punit citra condignum et remunerat ultra condignum_” and Baius’ condemned proposition are interpreted somewhat differently than we have explained them by Suarez, _De Gratia_, XII, 31, 14. On the general argument of this Section the student may profitably consult St. Bonaventure, _Breviloquium_, P. V, § 12; Billuart, _De Gratia_, diss. 8, art. 3; Tepe, _Instit. Theol._, Vol. III, pp. 226 sqq., Paris 1896; Chr. Pesch, _Praelect. Dogmat._, Vol. V, 3rd ed., pp. 218 sqq., Freiburg 1908; Schiffini, _De Gratia Divina_, pp. 614 sqq., Freiburg 1901.

1276 Eph. VI, 8: “_Scientes, quoniam unusquisque, quodcunque fecerit bonum, hoc recipiet a Domino._”

1277 2 Cor. V, 10: “_Omnes enim nos manifestari oportet ante tribunal Christi, ut referat unusquisque propria corporis, prout gessit, sive bonum sive malum._”

1278 Cfr. St. Thomas, _Summa Theol._, 1a 2ae, qu. 114, art. 1, ad 1: “_Homo, in quantum propriâ voluntate facit illud quod debet, meretur; alioquin actus iustitiae, quo quis reddit debitum, non esset meritorius._”

1279 Cfr. Suarez, _De Gratia_, X, 2, 5 sqq.

1280 Cfr. Pohle-Preuss, _God the Author of Nature and the Supernatural_, pp. 291 sqq.

1281 1 Cor. IX, 17: “_Si enim volens hoc ago, mercedem habeo._”

1282 Matth. XIX, 17: “_Si autem vis ad vitam ingredi, serva mandata._”

_ 1283 Contra Jovin._, 1. II, n. 3: “_Ubi necessitas est, nec corona nec damnatio est._”

1284 For a more extensive treatment of this and allied questions consult Ripalda, _De Ente Supernaturali_, disp. 74, sect. 3; De Lugo, _De Incarnatione_, disp. 26, sect. 10, n. 126 sq.

_ 1285 V. supra_, pp. 82 sqq.

1286 Especially Bañez (_Comment. in S. Theol._, 1a 2ae, qu. 24, art. 6, dub. 6). This view is also taken by the so-called Augustinians.

1287 Notably Billuart; see his treatise _De Gratia_, diss. 8, art. 4.

_ 1288 De Iustificatione_, V, 15: “_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._”

_ 1289 Summa Theologica_, 1a 2ae, qu. 114, art. 4: “_Et ideo meritum vitae aeternae primo pertinet ad caritatem, ad alias autem virtutes secundario, secundum quod earum actus a caritate imperantur._” And again, _l.c._, ad 3: “_Similiter etiam actus patientiae et fortitudinis non est meritorius, nisi aliquis ex caritate haec operetur._” On the true sense of these passages cfr. Schiffini, _De Gratia Divina_, pp. 647 sqq.

1290 Cfr. _Prop. damn. ab Innocentio XI_, prop. 6 (Denzinger-Bannwart, n. 1156): “_Probabile est, ne singulis quidem rigorose quinquenniis per se obligare praeceptum caritatis erga Deum._”

1291 Cfr. J. Ernst, _Die Notwendigkeit der guten Meinung. Untersuchungen über die Gottesliebe als Prinzip der Sittlichkeit und Verdienstlichkeit_, Freiburg 1905.

_ 1292 De Gratia_, IX, 3.

_ 1293 Comment. in S. Theol._, 1a 2ae, disp. 220.

_ 1294 Concilium Trident._, Sess. VI, cap. 16: “_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_ [=_per Deum_; v. Sess. VI, can. 26, 32] _sunt facta, divinae legi pro huius vitae statu satisfecisse et vitam aeternam suo etiam tempore, si tamen in gratia decesserint, consequendam vere promeruisse censeantur._” (Denzinger-Bannwart, n. 809.)

1295 Cfr. Matth. V, 2 sqq.

1296 Matth. XIX, 16: “_Quid boni faciam, ut habeam vitam aeternam?_”

1297 Matth. XIX, 17: “_Si autem vis ad vitam ingredi, serva mandata._”

1298 Cfr. Matth. XIX, 18 sqq.

1299 The Scriptural argument is more fully developed by Tepe, _Inst. Theol._, Vol. III, pp. 233 sqq.

_ 1300 V. supra_, pp. 73 sqq.

1301 On a similar controversy regarding the necessity of the motive of faith, see Pesch, _Praelect. Dogmat._, Vol. III, 3rd ed., pp. 225 sqq., and Schiffini, _De Gratia Divina_, pp. 649 sqq.

1302 The Scriptural proof for this proposition will be found in the dogmatic treatise on Eschatology. On the absurdity of the semi-Pelagian hypothesis of _merita sub conditione futura_ see Pohle-Preuss, _God: His Knowability, Essence, and Attributes_, pp. 375 sq.

1303 Cfr. _Prop. Baii damn. 1567 a Pio V_, prop. 17 (Denzinger-Bannwart, n. 1017): “_Sentiunt cum Pelagio, qui dicunt esse necessarium ad rationem meriti, ut homo per gratiam adoptionis sublimetur ad statum deificum._”

1304 John XV, 4: “_Sicut palmes non potest ferre fructum a semetipso, nisi manserit in vite, sic nec vos, nisi in me manseritis._”

1305 Rom. VIII, 17: “_Si autem filii, et haeredes; haeredes quidem Dei, cohaeredes autem Christi._” Additional Biblical texts in Bellarmine, _De Iustificatione_, V, 12 sq.

_ 1306 Comment. in S. Theol._, 3a, disp. 6, cap. 4.

1307 Suarez (_De Gratia_, XII, 22), Ripalda (_De Ente Supernaturali_, disp. 81), De Lugo (_De Incarnatione_, disp. 6, sect. 2, n. 37).

_ 1308 Comment. in Sent._, II, dist. 29, qu. 1, art. 4.

1309 Cfr. Job XLII, 8; Dan. III, 35.

1310 Cfr. Scotus, _Comment. in Sent._, I, dist. 17, qu. 2.

1311 Cfr. Pohle-Preuss, _God: His Knowability, Essence, and Attributes_, PP. 456 sq.

1312 Rom. VIII, 18: “_Non sunt condignae passiones huius temporis ad futuram gloriam._”

_ 1313 De Perfect. Divin._, XIII, 2.

_ 1314 Comment. in S. Theol._, 1a 2ae, disp. 214, 223.

_ 1315 De Incarnatione_, disp. 3, sect. 1 sq.

_ 1316 Summa Theol._, 1a 2ae, qu. 114, art. 1, ad 3: “_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._”

1317 Iac. I, 12: “_Accipiet coronam vitae_ [St. Paul says: ὁ τῆς δικαιοσύνης στέφανος], _quam repromisit (ἐπηγγείλατο) Deus diligentibus se._”

_ 1318 Serm._, 158, c. 2, n. 2: “_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._”

_ 1319 Conc. Trident._, Sess. VI, cap. 16: “_In Deo sperantibus proponenda est vita aeterna ... tamquam merces ex ipsius Dei promissione bonis ipsorum operibus et meritis fideliter [i.e. ex fidelitate] reddenda._” Cfr. Schiffini, _De Gratia Divina_, pp. 416 sqq.

1320 Sess. VI, can. 32: “_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._”

1321 See the article on “Merit” in the _Catholic Encyclopedia_.

_ 1322 V. supra_, Ch. II, Sect. 3, Thesis II.

1323 Sess. VI, cap. 8: “_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._”

_ 1324 V. supra_, Sect. 2, No. 2.

_ 1325 De Natura et Gratia_, c. 4, n. 4: “_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._”

1326 Cfr. _Conc. Trident._, Sess. VI, cap. 6; Sess. VI, cap. 3; Sess. XIV, cap. 4; _supra_, pp. 286 sqq.

1327 For a more exhaustive treatment of this topic consult Tepe, _Instit. Theol._, Vol. III, pp. 158 sqq.

1328 See, for example, Suarez, _De Gratia_, XII, 26: “_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._” On the actual distribution of sufficient grace, v. _supra_, pp. 167 sqq.

_ 1329 V. supra_, pp. 392 sqq.

1330 For a fuller treatment cfr. Tepe, _Inst. Theol._, Vol. III, pp. 258 sqq., and Chr. Pesch, _Praelect. Dogmat._, Vol. V, 3rd ed., pp. 237 sqq.

_ 1331 V. supra_, Sect. 1.

1332 Sess. VI, cap. 16; v. _supra_, pp. 400 sq.

1333 Sess. VI, can. 32.

1334 Cfr. Suarez, _De Gratia_, XII, 29: “_Dicendum vitam aeternam et vitae aeternae consecutionem non esse duo praemia distincta, quia mereri mercedem et solutionem mercedis non sunt duae mercedes._”

1335 On the _reviviscentia meritorum_ see the treatise on the Sacrament of Penance, Vol. X of this series; cfr. also Schiffini, _De Gratia Divina_, pp. 661 sqq.

_ 1336 E.g._ Ripalda (_De Ente Supernat._, disp. 89, sect. 1) and De Lugo (_De Incarnatione_, disp. 3, n. 59).

_ 1337 V. supra_, Sect. 2, No. 2.

1338 Cfr. Suarez, _De Gratia_, XII, 28, and Vasquez, _Comment. in S. Theol._, 1a 2ae, disp. 219, c. 2.

1339 Despite Bellarmine’s contradiction (_De Iustificatione_, V, 20.)

1340 Cfr. St. Thomas, _Summa Theol._, 1a 2ae, qu. 122, art. 2, ad 1: “_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._”

1341 Cfr. Tepe, _Instit. Theol._, Vol. III, pp. 266 sqq.

1342 Matth. XVI, 27: “_Et tunc reddet unicuique secundum opera eius_ (κατὰ τὴν πρᾶξιν αὐτοῦ).”

1343 1 Cor. III, 8: “_Unusquisque autem propriam mercedem (τὸν ἴδιον μισθόν) accipiet secundum suum laborem_ (κατὰ τὸν ἴδιον κόπον).”

1344 See Eschatology.

1345 Cfr. St. Thomas Aquinas, _Summa Theol._, 1a 2ae, qu. 114, art. 8.

_ 1346 De Praed. Sanctorum_, c. 2.

_ 1347 V. supra_, Sect. 2.

1348 Prominent among the dissenters is Billuart (_De Gratia_, diss. 8, art. 5).

_ 1349 Summa Theol._, 1a 2ae, qu. 114, art. 6, ad 2: “_Impetratio orationis innititur misericordiae, meritum autem condigni innititur iustitiae. Et ideo multa orando impetrat homo ex divina misericordia, quae tamen non meretur secundum iustitiam._”

1350 Ps. L, 19: “_Cor contritum et humiliatum Deus non despicies._”

1351 Dan. IV, 24: “_Peccata tua eleemosynis redime et iniquitates tuas misericordiis pauperum; forsitan ignoscet delictis tuis._”

_ 1352 Ep. ad Sixt._, 194, c. 3, n. 9: “_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._” Cfr. _Conc. Trident._, Sess. VI, cap. 7 (Denzinger-Bannwart, n. 799): “_Hanc dispositionem seu praeparationem iustificatio ipsa consequitur._” For a fuller treatment cfr. Suarez, _De Gratia_, XII, 37.

_ 1353 V. supra_, pp. 123 sqq. The student may also consult Tepe, _Instit. Theol._, Vol. III, pp. 258 sqq., and Bellarmine, _De Iustific._, V, 22.

_ 1354 Summa Theol._, 1a 2ae, qu. 114, art. 7: “_Respondeo dicendum quod nullus potest sibi mereri reparationem post lapsum futurum neque merito condigni neque merito congrui._”

_ 1355 Lect. in Hebr._, III, 6, 10: “_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._”

_ 1356 Comment. in Sent._, IV, dist. 2, qu. 1, art. 2.

_ 1357 Comment. in Sent._, II, dist. 28, dub. 2.

_ 1358 De Gratia_, XII, 38, 6.

1359 2 Paral. XIX, 2 sq.: “_Impio praebes auxilium et his, qui oderunt Dominum, amicitiâ iungeris et idcirco iram quidem Domini merebaris; sed bona opera inventa sunt in te._”

1360 Suarez, _De Gratia_, XII, 38, 7: “_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._”

1361 Ps. LXX, 9: “_Quum defecerit virtus mea, ne derelinquas me._”

1362 Cfr. St. Thomas, _Summa Theol._, 1a 2ae, qu. 114, art. 7, ad 1: “_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._” Cfr. Schiffini, _De Gratia Divina_, pp. 687 sq.

_ 1363 V. supra_, pp. 136 sqq.

_ 1364 Summa Theol._, 1a 2ae, qu. 114, art. 6: “_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._”

1365 Iac. V, 16: “_Orate pro invicem, ut salvemini; multum enim valet deprecatio iusti assidua._”

_ 1366 E.g._ Abraham, Job, St. Stephen.

_ 1367 E.g._ St. Augustine and his mother St. Monica.

1368 Cfr. Suarez, _De Gratia_, XII, 38, 21.

_ 1369 Summa Theol._, 1a 2ae, qu. 114, art. 10: “_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._”

1370 Gen. XV, 1: “_Ego ... merces tua magna nimis._”