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031 - Question 113 - OF THE EFFECTS OF GRACE In Ten Articles part 2 · Summa Theologica - Treatise on Law and Grace

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  Speaker 1: Question one hundred and thirteen, Part two of Suma Theologica
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  Speaker 1: Prima Secunde Treatise on Grace. This is a LibriVox recording.
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  Speaker 1: All LibriVox recordings are in the public domain. For more
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  Speaker 1: information or to volunteer, please visit LibriVox dot org. Summa
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  Speaker 1: Theologica Prima Secunde Treates on Grace by Saint Thomas aquinas
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  Speaker 1: translated by the Fathers of the English Dominican Province. Question
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  Speaker 1: one hundred and thirteen of the Effects of Grace in
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  Speaker 1: ten articles, Part two, Articles six through ten. Sixth article,
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  Speaker 1: Whether the remission of sins ought to be reckoned amongst
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  Speaker 1: the things required for justification? Objection one. It would seem
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  Speaker 1: that the remission of sins ought not to be reckoned
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  Speaker 1: amongst the things required for justification. For the substance of
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  Speaker 1: a thing is not reckoned together with those that are
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  Speaker 1: required for a thing. Thus a man is not reckoned
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  Speaker 1: together with his body and soul. But the justification of
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  Speaker 1: the ungodly is itself the remission of sins, as stated
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  Speaker 1: above an Article I. Therefore, the remission of sins ought
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  Speaker 1: not to be reckoned among the things required for the
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  Speaker 1: justification of the ungodly objection to further, infusion of grace
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  Speaker 1: and remission of sins are the same, as illumination and
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  Speaker 1: expulsion of darkness are the same. But a thing ought
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  Speaker 1: not to be reckoned together with itself, for unity is
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  Speaker 1: opposed to multitude. Therefore, the remission of sins ought not
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  Speaker 1: to be reckoned with the infusion of grace Objection three. Further,
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  Speaker 1: the remission of sin follows as effect from cause, from
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  Speaker 1: the free will's movement towards God and sin, since it
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  Speaker 1: is by faith and contrition that sin is forgiven. But
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  Speaker 1: an effect ought not to be reckoned with its cause.
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  Speaker 1: Since things thus enumerated together and as it were, condivided,
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  Speaker 1: are by nature simultaneous. Hence the remission of sins ought
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  Speaker 1: not to be reckoned with the things required for the
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  Speaker 1: justification of the ungodly. On the contrary, in reckoning what
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  Speaker 1: is required for a thing, we ought not to pass
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  Speaker 1: over the end, which is the chief part of everything. Now,
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  Speaker 1: the remission of sins is the end of the justification
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  Speaker 1: of the ungodly, For it is written in Isaiah twenty seven,
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  Speaker 1: verse nine. This is all the fruit that the sin
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  Speaker 1: thereof should be taken away. Hence, the remission of sins
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  Speaker 1: ought to be reckoned. Amongst the things required for justification,
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  Speaker 1: I answer that there are four things which are to
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  Speaker 1: be accounted to be necessary for the justification of the ungodly,
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  Speaker 1: notably the infusion of grace, the movement of the free
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  Speaker 1: will towards God by faith, the movement of the free
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  Speaker 1: will towards sin, and the remission of sins. The reason
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  Speaker 1: for this is that, as stated above an Article one,
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  Speaker 1: the justification of the ungodly is a movement whereby the
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  Speaker 1: soul is moved by God from a state of sin
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  Speaker 1: to a state of justice. Now, in the movement whereby
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  Speaker 1: one thing is moved by another, three things are required.
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  Speaker 1: First the motion of the mover, Secondly the movement of
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  Speaker 1: the moved. Thirdly, the consummation of the movement, or the
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  Speaker 1: attainment of the end on the part of the divine motion.
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  Speaker 1: There is the infusion of grace on the part of
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  Speaker 1: the free will which is moved. There are two movements
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  Speaker 1: of departure from the term whence and of approach to
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  Speaker 1: the term where too. But the consummation of the movement
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  Speaker 1: or the attainment of the end of the movement is
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  Speaker 1: implied in the remission of sins, for in this is
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  Speaker 1: the justification of the ungodly. Completed Reply to Objection one.
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  Speaker 1: The justification of the ungodly is called the remission of sins.
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  Speaker 1: Even as every movement as its species from its term. Nevertheless,
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  Speaker 1: many other things are required in order to reach the term.
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  Speaker 1: As stated above in article five. Reply to Objection two.
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  Speaker 1: The infusion of grace and the remission of sin may
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  Speaker 1: be considered in two ways. First, with respect to the
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  Speaker 1: substance of the act, and thus they are the same,
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  Speaker 1: for by the same act God bestows grace and remits sin. Secondly,
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  Speaker 1: they may be considered on the part of the objects,
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  Speaker 1: and thus they differ by the difference between guilt, which
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  Speaker 1: is taken away, and grace, which is infused. Just as
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  Speaker 1: in natural things, generation and corruption differ, although the generation
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  Speaker 1: of one thing is the corruption of another. Reply to
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  Speaker 1: Objection three. This enumeration is not the division of a
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  Speaker 1: genus into its species, in which the things enumerated must
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  Speaker 1: be simultaneous. But it is a division of the things
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  Speaker 1: required for the completion of anything. And in this enumeration
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  Speaker 1: we may have what precedes and what follows. Since some
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  Speaker 1: of the principles and parts of a composite thing may
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  Speaker 1: precede and some follow. Seventh Article Whether the justification of
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  Speaker 1: the ungodly takes place in an instant or successively? Objection one.
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  Speaker 1: You would seem that the justification of the ungodly does
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  Speaker 1: not take place in an instant, but successively, since, as
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  Speaker 1: already stated in Article three, for the justification of the ungodly,
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  Speaker 1: there is required a movement of free will. Now, the
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  Speaker 1: act of the free will is choice, which requires the
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  Speaker 1: deliberation of council, as stated above in Question thirteen, Article one. Hence,
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  Speaker 1: since deliberation implies a certain reasoning process, and this implies succession,
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  Speaker 1: the justification of the ungodly would seem to be successive. Objection.
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  Speaker 1: To further, the free will's movement is not without actual consideration,
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  Speaker 1: but it is impossible to understand many things actually and
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  Speaker 1: at once, as stated above in the pars prima Question
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  Speaker 1: eighty five, Article four. Hence, since for the justification of
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  Speaker 1: the ungodly, there is required a movement of the free
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  Speaker 1: will towards several things, notably towards God and towards sin,
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  Speaker 1: it would seem impossible for the justification of the ungodly
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  Speaker 1: to be in an instant Objection. Three Further, a form
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  Speaker 1: that may be greater or less, for example, blackness or whiteness,
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  Speaker 1: is received successively by its subject. Now, grace may be
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  Speaker 1: greater or less, as stated above in Question one hundred
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  Speaker 1: and twelve, Article four. Hence, it is not received suddenly
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  Speaker 1: by its subject. Therefore, seeing that the infusion of grace
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  Speaker 1: is required for the justification of the ungodly, it would
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  Speaker 1: seem that the justification of the ingodly cannot be in
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  Speaker 1: an instant Objection four. Further, the free will's movement which
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  Speaker 1: co operates in justification is meritorious, and hence it must
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  Speaker 1: proceed from grace, without which there is no merit, as
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  Speaker 1: we shall state further on in Question one hundred and
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  Speaker 1: fourteen Article two. Now a thing receives its form before
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  Speaker 1: operating by this form. Hence, grace is first infused, and
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  Speaker 1: then the free will is moved towards God and to
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  Speaker 1: detest sin. Hence justification is not all at once. Objection five. Further,
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  Speaker 1: if grace is infused into the soul, there must be
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  Speaker 1: an instant when it first dwells in the soul. So two,
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  Speaker 1: if sin is forgiven, there must be a last instant
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  Speaker 1: that man is in sin. But it cannot be the
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  Speaker 1: same instant, otherwise opposites would be in the same simultaneously.
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  Speaker 1: Hence they must be two excessive instance, between which there
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  Speaker 1: must be time. As the philosopher says in Physics sixty one. Therefore,
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  Speaker 1: the justification of the ungodly takes place not all at once,
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  Speaker 1: but successively. On the contrary, the justification of the ungodly
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  Speaker 1: is caused by the justifying grace of the Holy Spirit. Now,
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  Speaker 1: the Holy Spirit comes to men's minds suddenly, according to
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  Speaker 1: Acts two two, and suddenly there came a sound from
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  Speaker 1: heaven as of a mighty wind coming, upon which the
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  Speaker 1: gloss says that the grace of the Holy Ghost knows
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  Speaker 1: no tardy efforts. Hence the justification of the ungodly is
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  Speaker 1: not successive but instantaneous. I answer that the entire justification
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  Speaker 1: of the ungodly consists as to its origin in the
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  Speaker 1: infusion of grace. For it is by grace that free
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  Speaker 1: will is moved and sin is remitted. Now, the infusion
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  Speaker 1: of grace takes place in an instant and without succession.
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  Speaker 1: And the reason of this is that if a form
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  Speaker 1: be not suddenly impressed upon its subject. It is either
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  Speaker 1: because that subject is not disposed, or because the agent
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  Speaker 1: needs time to dispose the subject. Hence we see that
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  Speaker 1: immediately the matter is disposed by a preceding alteration, the
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  Speaker 1: substantial form accrues to the matter. Thus, because the atmosphere
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  Speaker 1: of itself is disposed to receive light, it is suddenly
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  Speaker 1: illuminated by a body actually luminous. Now, it was stated
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  Speaker 1: in question one hundred and twelve, Article two, that God,
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  Speaker 1: in order to infuse grace into the soul, needs no
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  Speaker 1: disposition save what he himself has made. And sometimes this
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  Speaker 1: sufficient disposition for the reception of grace he makes suddenly,
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  Speaker 1: sometimes gradually and successfully, as stated above in Question one
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  Speaker 1: hundred and twelve, Article two. Second reply for the reason
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  Speaker 1: why a natural agent cannot suddenly dispose matter is that
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  Speaker 1: in the matter there is a resistant which has some
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  Speaker 1: disproportion with the power of the agent. And hence we
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  Speaker 1: see that the stronger the agent, the more speedily is
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  Speaker 1: the matter disposed. Therefore, since the divine power is infinite,
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  Speaker 1: it can suddenly dispose any matter whatsoever to its form,
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  Speaker 1: and much more man's free will, whose movement is by
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  Speaker 1: nature instance. Therefore, the justification of the ungodly by God
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  Speaker 1: takes place in an instant reply to objection one. The
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  Speaker 1: movement of the free will which concurs in the justification
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  Speaker 1: of the ungodly, is a consent to detest sin and
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  Speaker 1: to draw near to God. And this consent takes place suddenly. Sometimes, indeed,
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  Speaker 1: it happens that deliberation precedes. Yet this is not of
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  Speaker 1: the substance of justification, but a way of justification, as
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  Speaker 1: local movement is a way of illumination and alteration to
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  Speaker 1: generation reply to objection two. As stated above in the
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  Speaker 1: first part Question eighty five, Article five, there is nothing
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  Speaker 1: to prevent two things being understood at once, in so
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  Speaker 1: far as they are somehow one. Thus we understand the
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  Speaker 1: subject and predicate together inasmuch as they are united in
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  Speaker 1: the order of one affirmation, and in the same manner.
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  Speaker 1: Can the free will be moved to two things at
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  Speaker 1: once in so far as one is ordained to the other. Now,
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  Speaker 1: the free will's movement towards sin is ordained to the
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  Speaker 1: free will's movement towards God, since a man detests sin
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  Speaker 1: as contrary to God to whom he wishes to cling. Hence,
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  Speaker 1: in the justification of the ungodly. The free will simultaneously
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  Speaker 1: detests sin and turns to God, even as a body
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  Speaker 1: approaches one point and withdraws from another simultaneously. Reply to
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  Speaker 1: objection three. The reason why a form is not received
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  Speaker 1: instantaneously in the matter is not the fact that it
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  Speaker 1: can inhere more or less, For thus the light would
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  Speaker 1: not be suddenly received in the air, which can be
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  Speaker 1: illumined more or less. But the reason is to be
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  Speaker 1: sought on the part of the disposition of the matter
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  Speaker 1: or subject, as stated above. Reply to Objection four. The
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  Speaker 1: same instant the form is acquired, the thing begins to
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  Speaker 1: operate with the form as fire. The instant it is
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  Speaker 1: generated moves upwards, and if its movement was instantaneous, it
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  Speaker 1: would be terminated in the same instant. Now to will
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  Speaker 1: and not to will. The movements of the free will
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  Speaker 1: are not successive, but instantaneous. Hence the justification of the
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  Speaker 1: ungodly must not be successive. Reply to objection five. The
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  Speaker 1: succession of opposites in the same subject must be looked
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  Speaker 1: at differently in things that are subject to time and
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  Speaker 1: in those that are above time. For in those that
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  Speaker 1: are in time, there is no last instant in which
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  Speaker 1: the previous form inheres in the subject. But there is
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  Speaker 1: the last time and the first instant that the subsequent
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  Speaker 1: form inheres in the matter or subject. And this for
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  Speaker 1: the reason that in time we are not to consider
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  Speaker 1: one instant, since neither do instants succeed each other immediately
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  Speaker 1: in time, nor points in a line, as is proved
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  Speaker 1: in Physics sixty one. But time is terminated by an instant. Hence,
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  Speaker 1: in the whole of the previous time, wherein anything is
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  Speaker 1: moving towards its form, it is under the opposite form.
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  Speaker 1: But in the last instant of this time, which is
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  Speaker 1: the first instant of the subsequent time, it has the
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  Speaker 1: form which is the term of the movement. But in
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  Speaker 1: those that are above time it is otherwise. For if
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  Speaker 1: there be any succession of affections or intellectual conceptions in them,
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  Speaker 1: as in the angels, such succession is not measured by
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  Speaker 1: continuous time, but by discrete time, even as the things
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  Speaker 1: measured are not continuous, as stated above in the first
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  Speaker 1: part Question fifty three, Articles two and three. In these, therefore,
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  Speaker 1: there is a last instant in which the preceding is
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  Speaker 1: and a first instant in which the subsequent is, Nor
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  Speaker 1: must there be time in between, since there is no
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  Speaker 1: continuity of time, which this would necessitate. Now, the human mind,
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  Speaker 1: which is justified, is in itself above time, but a
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  Speaker 1: subject to time accidentally, inasmuch as it understands with continuity
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  Speaker 1: and time with respect to the phantasms in which it
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  Speaker 1: considers the intelligible species, as stated above in the first
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  Speaker 1: part Question eighty five, Articles one and two. We must
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  Speaker 1: therefore decide from this about its change as regards the
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  Speaker 1: condition of temporal movements. That is, we must say that
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  Speaker 1: there is no last instant that sin inheres, but a
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  Speaker 1: last time, whereas there is a first instant that grace inhears,
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  Speaker 1: and in all that time previous sin inhered eighth article.
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  Speaker 1: Whether the infusion of grace is naturally the first of
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  Speaker 1: the things required for the justification of the ungodly objection one,
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  Speaker 1: You would seem that the infusion of grace is not
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  Speaker 1: what is naturally required first for the justification of the ungodly.
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  Speaker 1: For we withdraw from evil before drawing near to good,
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  Speaker 1: according to Psalm thirty three, verse fifteen, turn away from
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  Speaker 1: evil and do good. Now, the remission of sins regards
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  Speaker 1: the turning away from evil and the infusion of grace
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  Speaker 1: regards the turning to good. Hence, the remission of sin
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  Speaker 1: is naturally before the infusion of grace. Objection two. Further,
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  Speaker 1: the disposition naturally precedes the form to which it disposes. Now,
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  Speaker 1: the free will's movement is a disposition for the reception
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  Speaker 1: of grace. Therefore it naturally precedes the infusion of grace.
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  Speaker 1: Objection three. Further, Sin hinders the soul from tending freely
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  Speaker 1: to God. Now a hindrance to movement must be removed
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  Speaker 1: before the movement takes place. Hence, the remission of sin
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  Speaker 1: and the free will's movement towards sin are naturally before
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  Speaker 1: the infusion of grace. On the contrary, the cause is
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  Speaker 1: naturally prior to its effect. Now, the infusion of grace
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  Speaker 1: is the cause of whatever is required for the justification
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  Speaker 1: of the ungodly, as stated above in Article seven. Therefore
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  Speaker 1: it is naturally prior to it. I answer that the
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  Speaker 1: aforesaid four things required for the justification of the ungodly
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  Speaker 1: are simultaneous in time, since the justification of the ungodly
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  Speaker 1: is not successive as stated above in article seven. But
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  Speaker 1: in the order of nature, one is prior to another,
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  Speaker 1: and in their natural order, the first is the infusion
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  Speaker 1: of grace, the second the free will's movement towards God,
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  Speaker 1: the third the free will's movement towards sin, the fourth
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  Speaker 1: the remission of the sin. The reason for this is
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  Speaker 1: that in every movement, the motion of the mover is
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  Speaker 1: naturally first. The disposition of the matter or the movement
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  Speaker 1: of the moved is second. The end or term of
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  Speaker 1: the movement in which the motion of the mover rests
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  Speaker 1: is last. Now, the motion of God the mover is
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  Speaker 1: the infusion of grace as stated above in article six.
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  Speaker 1: The movement or disposition of the moved is the free
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  Speaker 1: will's double movement, and the term or end of the
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  Speaker 1: movement is the remission of sin as stated above in
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  Speaker 1: article six. Hence, in their natural order, the first in
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  Speaker 1: the justification of the ungodly is the infusion of grace,
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  Speaker 1: The second is the free will's movement towards God. The
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  Speaker 1: third is the free will's movement towards sin. For he
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  Speaker 1: who is being justified detests sin because it is against God,
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  Speaker 1: and thus the free will's movement towards God naturally precedes
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  Speaker 1: the free will's movement towards sin, since it is its
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  Speaker 1: cause and reason. The fourth and last is the remission
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  Speaker 1: of sin, to which this transmutation is ordained as to
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  Speaker 1: an end, as stated above in articles one and six
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  Speaker 1: Reply to Objection one, the withdrawal from one term and
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  Speaker 1: approach to another may be looked at in two ways. First,
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  Speaker 1: on the part of the thing moved, and thus, the
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  Speaker 1: withdrawal from a term naturally precedes the approach to a term,
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  Speaker 1: since in the subject of movement, the opposite which is
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  Speaker 1: put away is prior to the opposite which the subject
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  Speaker 1: moved attains to by its movement. But on the part
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  Speaker 1: of the agent it is the other way about, since
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  Speaker 1: the agent, by the form pre existing in it, acts
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  Speaker 1: for the removal of the opposite form, as the sun,
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  Speaker 1: by its light acts for the removal of darkness, and hence,
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  Speaker 1: on the part of the sun, illumination is prior to
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  Speaker 1: the removal of darkness, but on the part of the
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  Speaker 1: atmosphere to be illuminated, to be freed from darkness is
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  Speaker 1: in the order of nature prior to being illuminated, although
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  Speaker 1: both are simultaneous in time, and since the infusion of
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  Speaker 1: grace and the remission of sin regard God, who justifies Hence,
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  Speaker 1: in the order of nature, the infusion of grace is
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  Speaker 1: prior to the freeing from sin. But if we look
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  Speaker 1: at what is on the part of the man justified,
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  Speaker 1: it is the other way about, since in the order
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  Speaker 1: of nature, the being freed from sin is prior to
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  Speaker 1: the obtaining of justifying grace. Or it may be said
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  Speaker 1: that the term whence of justification is sin, and the
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  Speaker 1: term where too is justice, and that grace is cause
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  Speaker 1: of the forgiveness of sin and of the obtaining of justice.
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  Speaker 1: Reply to objection two. The disposition of the subject precedes
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  Speaker 1: the reception of the form in the order of nature,
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  Speaker 1: yet it follows the action of the agent whereby the
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  Speaker 1: subject is disposed, And hence the free will's movement precedes
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  Speaker 1: the reception of grace in the order of nature, and
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  Speaker 1: follows the infusion of grace. Reply to objection three. As
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  Speaker 1: the philosopher says in physics two nine, in movements of
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  Speaker 1: the soul, the movement toward the speculative principle or the
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  Speaker 1: practical end is the very first. But in exterior movements,
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  Speaker 1: the removal of the impediment precedes the attainment of the end.
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  Speaker 1: And as the free will's movement is a movement of
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  Speaker 1: the soul in the order of nature. It moves towards
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  Speaker 1: God as to its end before removing the impediment of sin.
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  Speaker 1: Ninth article, Whether the justification of the ungodly is God's
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  Speaker 1: greatest work? Objection One, You would seem that the justification
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  Speaker 1: of the ungodly is not God's greatest work. For it
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  Speaker 1: is by the justification of the ungodly that we attain
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  Speaker 1: the grace of a wayfarer. Now by glorification we receive
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  Speaker 1: heavenly grace, which is greater. Hence, the glorification of angels
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  Speaker 1: and men is a greater work than the justification of
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  Speaker 1: the ungodly. Objection two. Further, the justification of the ungodly
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  Speaker 1: is ordained to the particular good of one man. But
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  Speaker 1: the good of the universe is greater than the good
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  Speaker 1: of one man, as is plain from Ethics one. Two. Hence,
• 27:10
  Speaker 1: the creation of heaven and Earth is a greater work
• 27:13
  Speaker 1: than the justification of the ungodly. Objection three. Further, to
• 27:20
  Speaker 1: make something from nothing where there is not to cooperate
• 27:24
  Speaker 1: with the agent is greater than to make something with
• 27:28
  Speaker 1: a cooperation of the recipient. Now, in the work of creation,
• 27:34
  Speaker 1: something is made from nothing, and hence nothing can cooperate
• 27:38
  Speaker 1: with the agent. But in the justification of the ungodly,
• 27:43
  Speaker 1: God makes something from something that is a just man
• 27:48
  Speaker 1: from a sinner, and there is a cooperation on man's
• 27:52
  Speaker 1: part since there is a movement of the free will
• 27:55
  Speaker 1: as stated above an article three. Hence, the justification of
• 28:00
  Speaker 1: the ungodly is not God's greatest work. On the contrary,
• 28:08
  Speaker 1: it is written in Psalm one hundred and forty four,
• 28:11
  Speaker 1: verse nine, his tender mercies are over all his works.
• 28:18
  Speaker 1: And in a collect from the tenth Sunday after Pentecost,
• 28:23
  Speaker 1: we say, O, God, who dost show forth thine almightiness
• 28:29
  Speaker 1: most by pardoning and having mercy, and Augustine expounding the words,
• 28:36
  Speaker 1: greater than these shall he do. John fourteen twelve says
• 28:41
  Speaker 1: that for a just man to be made from a
• 28:44
  Speaker 1: sinner is greater than to create heaven and earth. I
• 28:52
  Speaker 1: answer that a work may be called great in two ways. First,
• 28:59
  Speaker 1: on the part of the mode of action, and thus
• 29:02
  Speaker 1: the work of creation is the greatest work, wherein something
• 29:06
  Speaker 1: is made from nothing. Secondly, a work may be called
• 29:11
  Speaker 1: great on account of what is made, and thus the
• 29:15
  Speaker 1: justification of the ungodly, which terminates at the eternal good
• 29:21
  Speaker 1: of a share in the Godhead, is greater than the
• 29:24
  Speaker 1: creation of heaven and earth, which terminates at the good
• 29:27
  Speaker 1: of mutable nature. Hence, Augustine, after saying that for a
• 29:34
  Speaker 1: just man to be made from a sinner is greater
• 29:37
  Speaker 1: than to create heaven and earth, adds, for heaven and
• 29:42
  Speaker 1: earth shall pass away, but the justification of the ungodly
• 29:47
  Speaker 1: shall endure. Again. We must bear in mind that a
• 29:53
  Speaker 1: thing is called great in two ways. First, in an
• 29:58
  Speaker 1: absolute quantity, and thus the gift of glory is greater
• 30:03
  Speaker 1: than the gift of grace that sanctifies the ungodly, and
• 30:07
  Speaker 1: in this respect, the glorification of the just is greater
• 30:11
  Speaker 1: than the justification of the ungodly. Secondly, a thing may
• 30:18
  Speaker 1: be said to be great in proportionate quantity, and thus
• 30:22
  Speaker 1: the gift of grace that justifies the ungodly is greater
• 30:26
  Speaker 1: than the gift of glory that beatifies the just, For
• 30:30
  Speaker 1: the gift of grace exceeds the worthiness of the ungodly,
• 30:34
  Speaker 1: who are worthy of punishment, more than the gift of
• 30:38
  Speaker 1: glory exceeds the worthiness of the just, who, by the
• 30:41
  Speaker 1: fact of their justification are worthy of glory, and Augustine says,
• 30:48
  Speaker 1: let him that can judge whether it is greater to
• 30:52
  Speaker 1: create the angel's just than to justify the ungodly. Certainly,
• 30:58
  Speaker 1: if they both betoken equal power, one betokens greater mercy,
• 31:05
  Speaker 1: and thus the reply to the first objection is clear.
• 31:11
  Speaker 1: Reply to objection two. The good of the universe is
• 31:16
  Speaker 1: greater than the particular good of one if we consider
• 31:20
  Speaker 1: both in the same genus. But the good of grace
• 31:24
  Speaker 1: in one is greater than the good of nature in
• 31:27
  Speaker 1: the whole universe. Reply to objection three. This objection rests
• 31:34
  Speaker 1: on the manner of acting, in which way creation is
• 31:38
  Speaker 1: God's greatest work. Tenth Article Whether the justification of the
• 31:47
  Speaker 1: ungodly is a miraculous work? Objection one. It would seem
• 31:54
  Speaker 1: that the justification of the ungodly is a miraculous work,
• 31:59
  Speaker 1: for miraculous works are greater than non miraculous Now, the
• 32:04
  Speaker 1: justification of the ungodly is greater than the other miraculous works,
• 32:09
  Speaker 1: as is clear from the quotation from Augustine in Article nine. Hence,
• 32:15
  Speaker 1: the justification of the ungodly is a miraculous work. Objection
• 32:22
  Speaker 1: To further the movement of the will and the soul
• 32:26
  Speaker 1: is like the natural inclination in natural things. But when
• 32:31
  Speaker 1: God works in natural things against their inclination of their nature,
• 32:36
  Speaker 1: it is a miraculous work, as when He gave sight
• 32:39
  Speaker 1: to the blind or raised the dead. Now, the will
• 32:43
  Speaker 1: of the ungodly is bent on evil. Hence, since God,
• 32:49
  Speaker 1: in justifying a man moves him to good, it would
• 32:53
  Speaker 1: seem that the justification of the ungodly is miraculous objection. Further,
• 33:01
  Speaker 1: as wisdom is a gift of God, so also is justice.
• 33:08
  Speaker 1: Now it is miraculous that anyone should suddenly obtain wisdom
• 33:12
  Speaker 1: from God without study. Therefore it is miraculous that the
• 33:17
  Speaker 1: ungodly should be justified by God. On the contrary, miraculous
• 33:25
  Speaker 1: works are beyond natural power. Now, the justification of the
• 33:30
  Speaker 1: ungodly is not beyond natural power. For Augustine says on
• 33:37
  Speaker 1: the Predestination of the Saints five that to be capable
• 33:41
  Speaker 1: of having faith and to be capable of having charity
• 33:45
  Speaker 1: belongs to man's nature, but to have faith and charity
• 33:51
  Speaker 1: belongs to the grace of the faithful. Therefore, the justification
• 33:58
  Speaker 1: of the ungodly is not miraculous. I answer that in
• 34:05
  Speaker 1: miraculous works, it is usual to find three things. The
• 34:10
  Speaker 1: first is on the part of the active power, because
• 34:14
  Speaker 1: they can only be performed by divine power, and they
• 34:18
  Speaker 1: are simply wondrous since their cause is hidden, as stated
• 34:23
  Speaker 1: above in the first part Question one hundred and five,
• 34:26
  Speaker 1: Article seven. And thus both the justification of the ungodly
• 34:33
  Speaker 1: and the creation of the world, and generally speaking, every
• 34:37
  Speaker 1: work that can be done by God alone, is miraculous. Secondly,
• 34:44
  Speaker 1: in certain miraculous works, it is found that the form
• 34:48
  Speaker 1: introduced is beyond the natural power of such matter, as
• 34:52
  Speaker 1: in the resurrection of the dead, life is above the
• 34:55
  Speaker 1: natural power of such a body. And thus the justification
• 35:00
  Speaker 1: of the ungodly is not miraculous, because the soul is
• 35:04
  Speaker 1: naturally capable of grace, since from its having been made
• 35:09
  Speaker 1: to the likeness of God, it is fit to receive
• 35:12
  Speaker 1: God by grace, as Augustine says in the above quotation. Thirdly,
• 35:19
  Speaker 1: in miraculous works, something is found besides the usual and
• 35:24
  Speaker 1: customary order of causing an effect, as when a sick
• 35:28
  Speaker 1: man suddenly and beyond the wonted course of healing by
• 35:32
  Speaker 1: nature or art, receives perfect health. And thus the justification
• 35:37
  Speaker 1: of the ungodly is sometimes miraculous and sometimes not. For
• 35:43
  Speaker 1: the common and wanted course of justification is that God
• 35:47
  Speaker 1: moves the soul interiorly, and that man is converted to
• 35:51
  Speaker 1: God first by an imperfect conversion, that it may afterwards
• 35:57
  Speaker 1: become perfect, because charity begun merits increase, and when increased,
• 36:05
  Speaker 1: merits perfection. As Augustine says in his commentary on the
• 36:10
  Speaker 1: First Letter of John five. Yet God sometimes moves the
• 36:16
  Speaker 1: soul so vehemently that it reaches the perfection of justice
• 36:20
  Speaker 1: at once, as took place in the conversion of Paul,
• 36:24
  Speaker 1: which was accompanied at the same time by a miraculous
• 36:28
  Speaker 1: external prostration. Hence, the conversion of Paul is commemorated in
• 36:33
  Speaker 1: the church as miraculous. Reply to Objection one, Certain miraculous works,
• 36:43
  Speaker 1: although they are less than the justification of the ungodly
• 36:47
  Speaker 1: as regards the good caused, are beyond the wonted order
• 36:51
  Speaker 1: of such effects, and thus have more of the nature
• 36:54
  Speaker 1: of a miracle. Reply to objection two, it is not
• 37:01
  Speaker 1: a miraculous work whenever a natural thing is moved contrary
• 37:05
  Speaker 1: to its inclination. Otherwise it would be miraculous for water
• 37:10
  Speaker 1: to be heated, or for a stone to be thrown upwards,
• 37:15
  Speaker 1: but only whenever this takes place beyond the order of
• 37:18
  Speaker 1: the proper cause, which naturally does this. Now, no other
• 37:24
  Speaker 1: cause save God can justify the ungodly, even as nothing
• 37:29
  Speaker 1: save fire can heat water. Hence the justification of the
• 37:35
  Speaker 1: ungodly by God is not miraculous in this respect. Reply
• 37:42
  Speaker 1: to objection three. A man naturally acquires wisdom and knowledge
• 37:47
  Speaker 1: from God by his own talent and study. Hence it
• 37:52
  Speaker 1: is miraculous when a man is made wise or learned
• 37:55
  Speaker 1: outside this order. But a man does not naturally acquire
• 37:59
  Speaker 1: justice defying grace by his own action, but by God's.
• 38:04
  Speaker 1: Hence there is no parity. End of Question one hundred
• 38:10
  Speaker 1: and thirteen, read by Michael Shanecraig Lambert, l C.