Grace, Actual and Habitual: A Dogmatic Treatise

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Joseph Pohle. Grace, Actual and Habitual: A Dogmatic Treatise

Grace, Actual and Habitual: A Dogmatic Treatise

Table of Contents

Part I. Actual Grace

Chapter I. The Nature Of Actual Grace

Section 1. Definition Of Actual Grace

Section 2. Division Of Actual Grace

Chapter II. The Properties Of Actual Grace

Section 1. The Necessity Of Actual Grace

Article 1. The Capacity Of Mere Nature Without Grace

Article 2. The Necessity Of Actual Grace For All Salutary Acts

Article 3. The Necessity Of Actual Grace For The States Of Unbelief, Mortal Sin, And Justification

Section 2. The Gratuity Of Actual Grace

Section 3. The Universality Of Actual Grace

Article 1. The Universality Of God's Will To Save

Article 2. God's Will To Give Sufficient Grace To All Adult Human Beings In Particular

Article 3. The Predestination Of The Elect

Article 4. The Reprobation Of The Damned

Chapter III. Grace In Its Relation To Free-Will

Section 1. The Heresy of The Protestant Reformers And The Jansenists

Section 2. Theological Systems Devised To Harmonize The Dogmas Of Grace And Free-Will

Article 1. Thomism And Augustinianism

Article 2. Molinism And Congruism

Part II. Sanctifying Grace

Chapter I. The Genesis Of Sanctifying Grace, Or The Process Of Justification

Section 1. The Necessity Of Faith For Justification

Section 2. The Necessity Of Other Preparatory Acts Besides Faith

Chapter II. The State Of Justification

Section 1. The Nature Of Justification

Article 1. The Negative Element Of Justification

Article 2. The Positive Element Of Justification

Section 2. Justifying Or Sanctifying Grace

Article 1. The Nature Of Sanctifying Grace

Article 2. The Effects Of Sanctifying Grace

Article 3. The Supernatural Concomitants Of Sanctifying Grace

Section 3. The Properties Of Sanctifying Grace

Chapter III. The Fruits Of Justification, Or The Merit Of Good Works

Section 1. The Existence Of Merit

Section 2. The Requisites Of Merit

Section 3. The Objects Of Merit

Index

Footnotes

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Joseph Pohle

Published by Good Press, 2020

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b) Coöperating grace (gratia cooperans s. adiuvans s. subsequens) differs from prevenient grace in this, that it supposes a deliberate act of consent on the part of the will (βούλησις, not θέλησις). St. Gregory the Great tersely explains the distinction as follows: “The divine goodness first effects something in us without our coöperation [gratia praeveniens], and then, as the will freely consents, coöperates with us in performing the good which we desire [gratia cooperans].”95 That such free and consequently meritorious acts are attributable to grace is emphasized by the Tridentine Council: “So great is the bounty [of God] towards all men that He will have the things which are His own gifts to be their merits.”96 Such free salutary acts are not only graces in the general sense, but real actual graces, in as far as they produce other salutary acts, and their existence is as certain as the fact that many men freely [pg 039] follow the call of grace, work out their salvation, and attain to the beatific vision. It is only in this way, in fact, that Heaven is peopled with Saints.

α) St. Augustine embodies all these considerations in the following passage: “It is certain that we keep the commandments when we will; but because the will is prepared by the Lord, we must ask of Him that we may will so much as is sufficient to make us act in willing. It is certain that we will whenever we like, but it is He who makes us will what is good, of whom it is said (Prov. VIII, 35): ‘The will is prepared by the Lord,’ and of whom it is said (Ps. XXXVI, 32): ‘The steps of a [good] man are ordered by the Lord, and his way doth He will,’ and of whom it is said (Phil. II, 13): ‘It is God who worketh in you, even to will.’ It is certain that we act whenever we set to work; but it is He who causes us to act, by giving thoroughly efficacious powers to our will, who has said (Ezech. XXXVI, 27): ‘I will cause you to walk in my commandments, and to keep my judgments, and do them.’ When He says: ‘I will cause you … to do them,’ what else does He say in fact than (Ezech. XI, 19): ‘I will take away the stony heart out of their flesh,’ from which used to rise your inability to act, and (Ezech. XXXVI, 26): ‘I will give you a heart of flesh,’ in order that you may act.”97

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