Latest / Summa Theologica - Treatise on Law and Grace / 030 - Question 113 - OF THE EFFECTS OF GRACE In Ten Articles part 1

Transcript

030 - Question 113 - OF THE EFFECTS OF GRACE In Ten Articles part 1 · Summa Theologica - Treatise on Law and Grace

• 0:00
  Speaker 1: Question one hundred and thirteen, Part one of Sumathiologica Prima
• 0:04
  Speaker 1: Secunde Treatise on Grace. This is the LibriVox recording. All
• 0:11
  Speaker 1: librivos recordings are in the public domain. For more information
• 0:16
  Speaker 1: or to volunteer, please visit LibriVox dot org. Summa Theologica
• 0:23
  Speaker 1: Primasecunde Treates on Grace by Saint Thomas aquinas translated by
• 0:29
  Speaker 1: the Fathers of the English Dominican Province. Question one hundred
• 0:35
  Speaker 1: and thirteen of the Effects of Grace in ten articles,
• 0:40
  Speaker 1: Part one, Articles one through five, we have now to
• 0:45
  Speaker 1: consider the effect of grace. One the justification of the ungodly,
• 0:52
  Speaker 1: which is the effect of operating grace, and two merit,
• 0:57
  Speaker 1: which is the effect of co operating grace. Under the
• 1:01
  Speaker 1: first head, there are ten points of inquiry. First, what
• 1:06
  Speaker 1: is the justification of the ungodly? Second whether grace is
• 1:12
  Speaker 1: required for it? Third, whether any movement of the free
• 1:17
  Speaker 1: will is required, Fourth, whether a movement of faith is required. Fifth,
• 1:26
  Speaker 1: whether a movement of the free will against sin is required. Sixth,
• 1:32
  Speaker 1: whether the remission of sins is to be reckoned with
• 1:35
  Speaker 1: the foregoing Seventh, whether the justification of the ungodly is
• 1:42
  Speaker 1: a work of time or is sudden eighth of the
• 1:47
  Speaker 1: natural order of the things concurring to justification. Ninth, Whether
• 1:53
  Speaker 1: the justification of the ungodly is God's greatest work tenh
• 2:00
  Speaker 1: Whether the justification of the ungodly is miraculous? First article.
• 2:09
  Speaker 1: Whether the justification of the ungodly is the remission of sins?
• 2:15
  Speaker 1: Objection one. You would seem that the justification of the
• 2:19
  Speaker 1: ungodly is not the remission of sins, for sin is
• 2:25
  Speaker 1: opposed not only to justice, but to all the other virtues,
• 2:30
  Speaker 1: as stated above in question seventy one. Article one. Now,
• 2:34
  Speaker 1: justification signifies a certain movement towards justice. Therefore, not even
• 2:42
  Speaker 1: remission of sin is justification, since movement is from one
• 2:46
  Speaker 1: contrary to the other. Objection to Further, everything ought to
• 2:54
  Speaker 1: be named from what is predominant in it, according to
• 2:59
  Speaker 1: on the Soul two forty nine. Now, the remission of
• 3:03
  Speaker 1: sins is brought about chiefly by faith according to Acts
• 3:08
  Speaker 1: fifteen nine, purifying their hearts by faith, and by charity.
• 3:14
  Speaker 1: According to Proverbs ten twelve, charity covereth all sins. Therefore,
• 3:22
  Speaker 1: the remission of sins ought to be named after faith
• 3:26
  Speaker 1: or charity rather than justice. Objection three. Further, the remission
• 3:33
  Speaker 1: of sins seems to be the same as being called.
• 3:37
  Speaker 1: For whoever is called is afar off, and we are
• 3:41
  Speaker 1: afar off from God by sin. But one is called
• 3:46
  Speaker 1: before being justified. According to Romans eight thirty, and whom
• 3:52
  Speaker 1: he called them, he also justified. Therefore justification is not
• 3:59
  Speaker 1: the remission of sins. On the contrary, in Romans eight thirty,
• 4:08
  Speaker 1: whom he called them, he also justified. The gloss says
• 4:14
  Speaker 1: by the remission of sins. Therefore, the remission of sins
• 4:20
  Speaker 1: is justification. I answer that justification taken passively implies a
• 4:29
  Speaker 1: movement towards justice, as heating implies a movement towards heat.
• 4:36
  Speaker 1: But since justice, by its nature implies a certain rectitude
• 4:40
  Speaker 1: of order, it may be taken in two ways. First,
• 4:44
  Speaker 1: inasmuch as it implies a right order in man's act,
• 4:49
  Speaker 1: and thus justice is placed amongst the virtues, either as
• 4:54
  Speaker 1: particular justice, which directs a man's acts by regulating them
• 4:58
  Speaker 1: in relation to his fellow mens, or as legal justice,
• 5:03
  Speaker 1: which directs a man's acts by regulating them in their
• 5:06
  Speaker 1: relation to the common good of society, as appears from
• 5:10
  Speaker 1: Ethics five to one. Secondly, justice is so called inasmuch
• 5:17
  Speaker 1: as it implies a certain rectitude of order in the
• 5:20
  Speaker 1: interior disposition of a man, in so far as what
• 5:24
  Speaker 1: is highest in man is subject to God, and the
• 5:28
  Speaker 1: inferior powers of the soul are subject to the superior,
• 5:32
  Speaker 1: that is, to the Reason, and this disposition the philosopher
• 5:38
  Speaker 1: calls justice metaphorically, speaking in Ethics five eleven. Now, this
• 5:45
  Speaker 1: justice may be in man in two ways. First by
• 5:50
  Speaker 1: simple generation, which is from privation to form, and thus
• 5:56
  Speaker 1: justification may belong even to such as an not in
• 6:00
  Speaker 1: sin is, when they receive this justice from God, as
• 6:04
  Speaker 1: Adam is said to have received original justice. Secondly, this
• 6:10
  Speaker 1: justice may be brought about in man by a movement
• 6:13
  Speaker 1: from one contrary to the other, and thus justification implies
• 6:18
  Speaker 1: a transmutation from the state of injustice to the aforesaid
• 6:23
  Speaker 1: state of justice. And it is thus we are now
• 6:27
  Speaker 1: speaking of the justification of the ungodly, according to the
• 6:31
  Speaker 1: Apostle in Romans four five. But to him that worketh
• 6:36
  Speaker 1: not yet believeth in him that justifieth the ungodly, et cetera.
• 6:44
  Speaker 1: And because movement is named after its term where too,
• 6:49
  Speaker 1: rather than from its term, whence the transmutation whereby anyone
• 6:54
  Speaker 1: is changed by the remission of sins from the state
• 6:57
  Speaker 1: of ungodliness to the state of justice. Borrows its name
• 7:01
  Speaker 1: from its term where two and is called justification of
• 7:06
  Speaker 1: the ungodly. Reply to objection one. Every sin, inasmuch as
• 7:16
  Speaker 1: it implies the disorder of a mind not subject to God,
• 7:20
  Speaker 1: may be called injustice, as being contrary to the aforesaid justice.
• 7:26
  Speaker 1: According to First John three. Four, whosoever committeth sin committeth
• 7:33
  Speaker 1: also iniquity, and sin is iniquity, and thus the removal
• 7:40
  Speaker 1: of any sin is called the justification of the ungodly
• 7:46
  Speaker 1: reply to objection two. Faith and charity imply a special
• 7:53
  Speaker 1: directing of the human mind to God by the intellect
• 7:56
  Speaker 1: and will, whereas justice implies a general rectitude of order.
• 8:04
  Speaker 1: Hence this transmutation is named after justice rather than after
• 8:09
  Speaker 1: charity or faith. Reply to objection three being called refers
• 8:18
  Speaker 1: to God's help moving and exciting our mind to give
• 8:21
  Speaker 1: up sin, and this motion of God is not the
• 8:25
  Speaker 1: remission of sins, but its cause. Second article, whether the
• 8:35
  Speaker 1: infusion of grace is required for the remission of guilt,
• 8:39
  Speaker 1: that is, for the justification of the ungodly Objection one.
• 8:46
  Speaker 1: It would seem that for the remission of guilt, which
• 8:48
  Speaker 1: is the justification of the ungodly, no infusion of grace
• 8:53
  Speaker 1: is required, For any one may be moved from one
• 8:57
  Speaker 1: contrary without being led to the other, if the contraries
• 9:01
  Speaker 1: are not immediate. Now, the state of guilt and the
• 9:06
  Speaker 1: state of grace are not immediate contraries, for there is
• 9:11
  Speaker 1: the middle state of innocence, wherein a man has neither
• 9:15
  Speaker 1: grace nor guilt. Hence, a man may be pardoned his
• 9:20
  Speaker 1: guilt without his being brought to a state of grace.
• 9:25
  Speaker 1: Objection two. Further, the remission of guilt consists in the
• 9:30
  Speaker 1: divine imputation. According to Psalm thirty one two, blessed is
• 9:36
  Speaker 1: the man to whom the Lord hath not imputed sin. Now,
• 9:41
  Speaker 1: the infusion of grace puts something into our soul, as
• 9:45
  Speaker 1: stated above in Question one hundred and ten, Article one. Hence,
• 9:50
  Speaker 1: the infusion of grace is not required for the remission
• 9:53
  Speaker 1: of guilt. Objection three. Further, no one can be subject
• 9:59
  Speaker 1: to two contraries at once. Now, some sins are contraries,
• 10:05
  Speaker 1: as wastefulness and miserliness. Hence, whoever is subject to the
• 10:11
  Speaker 1: sin of wastefulness, is not simultaneously subject to the sin
• 10:15
  Speaker 1: of miserliness. Yet it may happen that he has been
• 10:20
  Speaker 1: subject to it. Hitherto, Hence, by sinning with the vice
• 10:25
  Speaker 1: of wastefulness, he is freed from the sin of miserliness,
• 10:30
  Speaker 1: and thus a sin is remitted without grace. On the contrary,
• 10:38
  Speaker 1: it is written in Romans three twenty four, justified freely
• 10:44
  Speaker 1: by His grace. I answer that by sinning a man
• 10:51
  Speaker 1: offends God, as stated above in Question seventy one, Article five. Now,
• 10:58
  Speaker 1: an offense is remitted to any one only when the
• 11:02
  Speaker 1: soul of the offender is at peace with the offended. Hence,
• 11:07
  Speaker 1: sin is remitted to us when God is at peace
• 11:10
  Speaker 1: with us. And this peace consists in the love whereby
• 11:15
  Speaker 1: God loves us. Now, God's love, considered on the part
• 11:20
  Speaker 1: of the divine act, is eternal and unchangeable, whereas as
• 11:26
  Speaker 1: regards the effect it imprints on us, it is sometimes interrupted,
• 11:32
  Speaker 1: inasmuch as we sometimes fall short of it and once
• 11:36
  Speaker 1: more require it. Now, the effect of the Divine love
• 11:41
  Speaker 1: in us, which is taken away by sin is grace,
• 11:45
  Speaker 1: whereby a man is made worthy of eternal life, from
• 11:49
  Speaker 1: which sin shuts him out. Hence we could not conceive
• 11:55
  Speaker 1: the remission of guilt without the infusion of grace. Reply
• 12:02
  Speaker 1: to objection One. More is required for an offender to
• 12:08
  Speaker 1: pardon an offense than for one who has committed no
• 12:11
  Speaker 1: offense not to be hated. For it may happen amongst
• 12:16
  Speaker 1: men that one man neither hates nor loves another. But
• 12:22
  Speaker 1: if the other offends him, then the forgiveness of the
• 12:25
  Speaker 1: offense can only spring from a special good will. Now,
• 12:30
  Speaker 1: God's good will is said to be restored to man
• 12:34
  Speaker 1: by the gift of grace. And hence, although a man
• 12:38
  Speaker 1: before sinning may be without grace and without guilt, yet
• 12:43
  Speaker 1: that he is without guilt after sinning can only be
• 12:46
  Speaker 1: because he has grace. Reply to Objection two. As God's
• 12:54
  Speaker 1: love consists not merely in the act of the divine will,
• 12:59
  Speaker 1: but also imply a certain effect of grace, as stated
• 13:02
  Speaker 1: above in Question one hundred and ten Article one. So likewise,
• 13:07
  Speaker 1: when God does not impute sin to a man, there
• 13:11
  Speaker 1: is implied a certain effect in him to which the
• 13:14
  Speaker 1: sin is not imputed, for it proceeds from the divine
• 13:18
  Speaker 1: love that sin is not imputed to a man by God.
• 13:26
  Speaker 1: Reply to Objection three. As Augustine says in on Marriages
• 13:32
  Speaker 1: and Concupiscence one twenty six, if to leave off sinning
• 13:37
  Speaker 1: was the same as to have no sin, it would
• 13:41
  Speaker 1: be enough if Scripture warned us, Thus, my son, hast
• 13:46
  Speaker 1: thou sinned? Do so no more. Now this is not enough,
• 13:53
  Speaker 1: but it is added. But for thy former sins, also
• 13:58
  Speaker 1: pray that they may be forgiven. For the act of
• 14:03
  Speaker 1: sin passes, but the guilt remains, as stated above in
• 14:07
  Speaker 1: question eighty seven. Article six. Hence, when anyone passes from
• 14:13
  Speaker 1: the sin of one vice to the sin of a
• 14:15
  Speaker 1: contrary vice, he ceases to have the act of the
• 14:19
  Speaker 1: former sin, but he does not cease to have the guilt. Hence,
• 14:24
  Speaker 1: he may have the guilts of both sins at once,
• 14:29
  Speaker 1: for sins are not contrary to each other on the
• 14:31
  Speaker 1: part of their turning from God, wherein sin has its guilt.
• 14:41
  Speaker 1: Third Article Whether for the justification of the ungodly is
• 14:46
  Speaker 1: required a movement of the free will? Objection one. It
• 14:52
  Speaker 1: would seem that no movement of the free will is
• 14:54
  Speaker 1: required for the justification of the ungodly, For we see
• 14:59
  Speaker 1: that by the sacrament of baptism, infants and sometimes adults
• 15:04
  Speaker 1: are justified without a movement of their free will. Hence,
• 15:09
  Speaker 1: Augustine says in his Confessions for that when one of
• 15:14
  Speaker 1: his friends was taken with a fever, he lay for
• 15:18
  Speaker 1: a long time senseless and in a deadly sweat, And
• 15:22
  Speaker 1: when he was despaired of he was baptized without his
• 15:26
  Speaker 1: knowing and was regenerated, which is affected by sanctifying grace. Now,
• 15:33
  Speaker 1: God does not confine his power to the sacraments. Hence
• 15:38
  Speaker 1: he can justify a man without the sacraments and without
• 15:42
  Speaker 1: any movement of the free will. Objection to Further, a
• 15:49
  Speaker 1: man has not the use of reason when asleep, and
• 15:53
  Speaker 1: without it there can be no movement of the free will.
• 15:57
  Speaker 1: But Solomon received from God the gift of wisdom when asleep,
• 16:02
  Speaker 1: as related in Third Kings three and Second Chronicles one. Hence,
• 16:07
  Speaker 1: with equal reason, the gift of sanctifying grace is sometimes
• 16:11
  Speaker 1: bestowed by God on man without the movement of his
• 16:14
  Speaker 1: free will. Objection three. Further, grace is preserved by the
• 16:23
  Speaker 1: same cause as brings it into being. For Augustine says
• 16:27
  Speaker 1: in on the literal interpretation of Genesis eight twelve, that
• 16:32
  Speaker 1: so ought man to turn to God as he is
• 16:36
  Speaker 1: ever made just by him. Now, grace is preserved in
• 16:41
  Speaker 1: man without a movement of his free will. Hence it
• 16:46
  Speaker 1: can be infused in the beginning without a movement of
• 16:50
  Speaker 1: the free will. On the contrary, it is written in
• 16:57
  Speaker 1: John six forty five every one that hath heard of
• 17:01
  Speaker 1: the Father and hath learned, cometh to me. Now to
• 17:07
  Speaker 1: learn cannot be without a movement of the free will,
• 17:12
  Speaker 1: since the learner assents to the teacher. Hence, no one
• 17:17
  Speaker 1: comes to the Father by justifying grace without a movement
• 17:21
  Speaker 1: of the free will. I answer that the justification of
• 17:28
  Speaker 1: the ungodly is brought about by God moving man to justice.
• 17:34
  Speaker 1: For he it is that justifieth the ungodly, according to
• 17:39
  Speaker 1: Romans four or five. Now, God moves everything in its
• 17:44
  Speaker 1: own manner, just as we see that in natural things,
• 17:48
  Speaker 1: what is heavy and what is light are moved differently
• 17:52
  Speaker 1: on account of their diverse natures. Hence, He moves man
• 17:57
  Speaker 1: to justice according to the condition of his life human nature.
• 18:02
  Speaker 1: But it is man's proper nature to have free will. Hence,
• 18:07
  Speaker 1: in him who has the use of reason, God's motion
• 18:11
  Speaker 1: to justice does not take place without a movement of
• 18:15
  Speaker 1: the free will. But he so infuses the gift of
• 18:20
  Speaker 1: justifying grace, that at the same time He moves the
• 18:24
  Speaker 1: free will to accept the gift of grace in such
• 18:28
  Speaker 1: as are capable of being moved. Thus reply to objection one.
• 18:36
  Speaker 1: Infants are not capable of the movement of their free will.
• 18:40
  Speaker 1: Hence it is by the mere infusion of their souls
• 18:43
  Speaker 1: that God moves them to justice. Now, this cannot be
• 18:48
  Speaker 1: brought about without a sacrament, because as original sin from
• 18:54
  Speaker 1: which they are justified, does not come to them from
• 18:56
  Speaker 1: their own will, but by carnal generation, so also is
• 19:01
  Speaker 1: grace given them by Christ through spiritual regeneration. And the
• 19:07
  Speaker 1: same reason holds good with madmen and idiots that have
• 19:11
  Speaker 1: never had the use of their free will. But in
• 19:15
  Speaker 1: the case of one who has had the use of
• 19:18
  Speaker 1: his free will and afterwards has lost it, either through
• 19:22
  Speaker 1: sickness or sleep, he does not obtain justifying grace by
• 19:27
  Speaker 1: the exterior right of baptism or of any other sacrament,
• 19:32
  Speaker 1: unless he intended to make use of this sacrament, and
• 19:35
  Speaker 1: this can only be by the use of his free will.
• 19:40
  Speaker 1: And it was in this way that he of whom
• 19:43
  Speaker 1: Augustine speaks was regenerated, because both previously and afterwards he
• 19:49
  Speaker 1: assented to the baptism reply to objection too. Solomon neither
• 19:58
  Speaker 1: merited nor deceived wisdom whilst asleep, but it was declared
• 20:04
  Speaker 1: to him in his sleep that on account of his
• 20:06
  Speaker 1: previous desire, wisdom would be infused into him by God.
• 20:12
  Speaker 1: Hence it is said in his person in wisdom seven
• 20:15
  Speaker 1: seven I wished, and understanding was given unto me. Or
• 20:23
  Speaker 1: it may be said that his sleep was not natural,
• 20:27
  Speaker 1: but was the sleep of prophecy. According to numbers twelve six,
• 20:33
  Speaker 1: if there be among you a prophet of the Lord,
• 20:36
  Speaker 1: I will appear to him in a vision, or I
• 20:38
  Speaker 1: will speak to him in a dream. In such cases,
• 20:43
  Speaker 1: the use of free will remains. And yet it must
• 20:47
  Speaker 1: be observed that the comparison between the gift of wisdom
• 20:51
  Speaker 1: and the gift of justifying grace does not hold. For
• 20:56
  Speaker 1: the gift of justifying grace especially ordains a man to good,
• 21:01
  Speaker 1: which is the object of the will, and henceome man
• 21:05
  Speaker 1: is moved to it by a movement of the will,
• 21:08
  Speaker 1: which is a movement of free will. But wisdom perfects
• 21:14
  Speaker 1: the intellect which precedes the will. Hence, without any complete
• 21:20
  Speaker 1: movement of the free will, the intellect can be enlightened
• 21:23
  Speaker 1: with the gift of wisdom. Even as we see that
• 21:26
  Speaker 1: things are revealed to men in sleep. According to Job
• 21:30
  Speaker 1: thirty three, Verses fifteen and sixteen, when deep sleep falleth
• 21:36
  Speaker 1: upon men, and they are sleeping in their beds, then
• 21:40
  Speaker 1: he openeth the ears of men, and teaching instructeth them
• 21:45
  Speaker 1: in what they are to learn. Reply to Objection three.
• 21:53
  Speaker 1: In the infusion of justifying grace, there is a certain
• 21:57
  Speaker 1: transmutation of the human soul, and hence a proper movement
• 22:01
  Speaker 1: of the human soul is required in order that the
• 22:04
  Speaker 1: soul may be moved in its own manner. But the
• 22:09
  Speaker 1: conservation of grace is without transmutation. No movement on the
• 22:14
  Speaker 1: part of the soul is required, but only a continuation
• 22:18
  Speaker 1: of the divine influx. Fourth article, Whether a movement of
• 22:28
  Speaker 1: faith is required for the justification of the ungodly Objection one.
• 22:35
  Speaker 1: It would seem that no movement of faith is required
• 22:38
  Speaker 1: for the justification of the ungodly, For as a man
• 22:42
  Speaker 1: is justified by faith, so also by other things, notably
• 22:47
  Speaker 1: by fear, of which it is written in Ecclesiasticus one
• 22:51
  Speaker 1: twenty seven. The fear of the Lord driveth out sin,
• 22:57
  Speaker 1: for he that is without fear cannot be justified. And
• 23:02
  Speaker 1: again by charity according to Luke seven forty seven, many
• 23:08
  Speaker 1: sins are forgiven her because she hath loved much. And
• 23:13
  Speaker 1: again by humility according to James four six, God resisteth
• 23:19
  Speaker 1: the proud, and giveth grace to the humble. And again
• 23:24
  Speaker 1: by mercy according to Proverbs fifteen twenty seven, by mercy
• 23:30
  Speaker 1: and faith, sins are purged away. Hence, the movement of
• 23:36
  Speaker 1: faith is no more required for the justification of the
• 23:39
  Speaker 1: ungodly than the movements of the aforesaid virtues. Objection to further,
• 23:48
  Speaker 1: the act of faith is required for justification only inasmuch
• 23:53
  Speaker 1: as a man knows God by faith, but a man
• 23:58
  Speaker 1: may know God in other ways, notably by natural knowledge
• 24:03
  Speaker 1: and by the gift of wisdom. Hence, no act of
• 24:07
  Speaker 1: faith is required for the justification of the ungodly. Objection three. Further,
• 24:16
  Speaker 1: there are several articles of faith. Therefore, if the act
• 24:21
  Speaker 1: of faith is required for the justification of the ungodly,
• 24:25
  Speaker 1: you would seem that a man ought to think on
• 24:27
  Speaker 1: every article of faith when he is first justified. But
• 24:31
  Speaker 1: this seems inconvenient, since such thought would require a long
• 24:36
  Speaker 1: delay of time. Hence, it seems that an act of
• 24:41
  Speaker 1: faith is not required for the justification of the ungodly.
• 24:47
  Speaker 1: On the contrary, it is written in Romans five one
• 24:53
  Speaker 1: being justified therefore by faith, let us have peace with God.
• 25:00
  Speaker 1: I answer that, as stated above in Article three, a
• 25:04
  Speaker 1: movement of free will is required for the justification of
• 25:08
  Speaker 1: the ungodly, inasmuch as man's mind is moved by God.
• 25:14
  Speaker 1: Now God moves man's soul by turning it to himself.
• 25:19
  Speaker 1: According to Psalm eighty four seven, thou wilt turn us
• 25:24
  Speaker 1: o God and bring us to life. Hence, for the
• 25:29
  Speaker 1: justification of the ungodly, a movement of the mind is
• 25:33
  Speaker 1: required by which it is turned to God. Now, the
• 25:38
  Speaker 1: first turning to God is by faith. According to Hebrews
• 25:42
  Speaker 1: eleven six, he that cometh to God must believe that
• 25:47
  Speaker 1: he is. Hence, a movement of faith is required for
• 25:53
  Speaker 1: the justification of the ungodly. Reply to object, the movement
• 26:03
  Speaker 1: of faith is not perfect unless it is quickened by charity. Hence,
• 26:09
  Speaker 1: in the justification of the ungodly, a movement of charity
• 26:13
  Speaker 1: is infused together with the movement of faith. Now, free
• 26:18
  Speaker 1: will is moved to God by being subject to him. Hence,
• 26:23
  Speaker 1: an act of filial fear and an act of humility
• 26:27
  Speaker 1: also concur For it may happen that one and the
• 26:33
  Speaker 1: same act of free will springs from different virtues, when
• 26:37
  Speaker 1: one commands and another is commanded, inasmuch as the act
• 26:41
  Speaker 1: may be ordained to various ends. But the act of
• 26:46
  Speaker 1: mercy counter acts sin, either by way of satisfying for it,
• 26:52
  Speaker 1: and thus it follows justification, or by way of preparation,
• 26:57
  Speaker 1: inasmuch as the merciful obtain mercy, and thus it can
• 27:01
  Speaker 1: either precede justification or concur with the other virtues toward justification,
• 27:08
  Speaker 1: inasmuch as mercy is included in the love of our neighbor.
• 27:15
  Speaker 1: Reply to Objection two. By natural knowledge, a man is
• 27:20
  Speaker 1: not turned to God according as he is the object
• 27:24
  Speaker 1: of beatitude and the cause of justification. Hence such knowledge
• 27:30
  Speaker 1: does not suffice for justification. But the gift of wisdom
• 27:36
  Speaker 1: presupposes the knowledge of faith, as stated above in Question
• 27:40
  Speaker 1: sixty eight, Article four. Third reply Reply to Objection three.
• 27:48
  Speaker 1: As the apostle says in Romans four to five, to
• 27:53
  Speaker 1: him that believeth in him, that justifieth the ungodly, his
• 27:57
  Speaker 1: faith is reputed to justice. According to the purpose of
• 28:01
  Speaker 1: the grace of God. Hence, it is clear that in
• 28:06
  Speaker 1: the justification of the ungodly, an act of faith is
• 28:10
  Speaker 1: required in order that a man may believe that God
• 28:14
  Speaker 1: justifies man through the mystery of Christ. Fifth article. Whether
• 28:24
  Speaker 1: for the justification of the ungodly there is required a
• 28:28
  Speaker 1: movement of the free will towards sin? Objection One. You
• 28:34
  Speaker 1: would seem that no movement of the free will towards
• 28:38
  Speaker 1: sin is required for the justification of the ungodly, for
• 28:43
  Speaker 1: charity alone suffices to take away sin. According to Proverbs
• 28:48
  Speaker 1: ten twelve, charity covereth all sins. Now, the object of
• 28:54
  Speaker 1: charity is not sin. Therefore, for this justification of the ungodly,
• 29:01
  Speaker 1: no movement of the free will towards sin is required.
• 29:06
  Speaker 1: Objection two. Further, whoever is tending onward ought not to
• 29:12
  Speaker 1: look back, according to Philippians three, verses thirteen and fourteen,
• 29:19
  Speaker 1: forgetting the things that are behind, and stretching forth myself
• 29:23
  Speaker 1: to those that are before, I press towards the mark
• 29:27
  Speaker 1: to the prize of the supernal vocation. But whoever is
• 29:33
  Speaker 1: stretching forth to righteousness has his sins behind him. Hence
• 29:39
  Speaker 1: he ought to forget them and not stretch forth to
• 29:42
  Speaker 1: them by a movement of his free will. Objection three. Further,
• 29:49
  Speaker 1: in the justification of the ungodly, one sin is not
• 29:53
  Speaker 1: remitted without another, for it is irreverent to expect half
• 29:59
  Speaker 1: a part and from God. Hence, in the justification of
• 30:04
  Speaker 1: the ungodly, if man's free will must move against sin,
• 30:10
  Speaker 1: he ought to think of all his sins. But this
• 30:13
  Speaker 1: is unseemly, both because a great space of time would
• 30:16
  Speaker 1: be required for such thought, and because a man could
• 30:20
  Speaker 1: not obtain the forgiveness of such sins as he had forgotten. Hence,
• 30:25
  Speaker 1: for the justification of the ungodly, no movement of the
• 30:29
  Speaker 1: free will is required. On the contrary, it is written
• 30:36
  Speaker 1: in Psalm thirty one, verse five, I will confess against
• 30:41
  Speaker 1: myself my injustice to the Lord, and thou hast forgiven
• 30:46
  Speaker 1: the wickedness of my sin. I answer that, as stated
• 30:53
  Speaker 1: above in Article IE, the justification of the ungodly is
• 30:58
  Speaker 1: a certain movement whereby the human mind is moved by
• 31:02
  Speaker 1: God from the state of sin to the state of justice. Hence,
• 31:09
  Speaker 1: it is necessary for the human mind to regard both
• 31:12
  Speaker 1: extremes by an act of free will. As a body
• 31:16
  Speaker 1: in local movement, is related to both terms of the movement.
• 31:22
  Speaker 1: Now it is clear that in local movement, the moving
• 31:26
  Speaker 1: body leaves the term whence and nears the term where too. Hence,
• 31:33
  Speaker 1: the human mind, whilst it is being justified, must, by
• 31:38
  Speaker 1: a movement of its free will, withdraw from sin and
• 31:42
  Speaker 1: draw near to justice. Now, to withdraw from sin and
• 31:49
  Speaker 1: to draw near to justice in an act of free
• 31:52
  Speaker 1: will means detestation and desire. For Augustine says on the
• 31:58
  Speaker 1: words the hireling fleeth et cetera, as is found in
• 32:03
  Speaker 1: John ten, verse twelve, our emotions are the movements of
• 32:09
  Speaker 1: our soul. Joy is the soul's outpouring. Fear is the
• 32:15
  Speaker 1: soul's flight. Your soul goes forward when you seek, Your
• 32:21
  Speaker 1: soul flees when you are afraid. Hence, in the justification
• 32:28
  Speaker 1: of the ungodly, there must be two acts of the
• 32:32
  Speaker 1: free will, one whereby it tends to God's justice, the
• 32:38
  Speaker 1: other whereby it hates sin reply to objection. One. It
• 32:47
  Speaker 1: belongs to the same virtue to seek one contrary and
• 32:52
  Speaker 1: to avoid the other. And hence, as it belongs to
• 32:56
  Speaker 1: charity to love God, so likewise to detect sin. Whereby
• 33:01
  Speaker 1: the soul is separated from God. Reply to objection two.
• 33:08
  Speaker 1: A man ought not to return to those things that
• 33:12
  Speaker 1: are behind by loving them. But for that matter, he
• 33:16
  Speaker 1: ought to forget them, lest he be drawn to them.
• 33:21
  Speaker 1: Yet he ought to recall them to mind in order
• 33:23
  Speaker 1: to detest them, for this is to fly from them.
• 33:30
  Speaker 1: Reply to objection three. Previous to justification, A man must
• 33:37
  Speaker 1: detest each sin he remembers to have committed, and from
• 33:40
  Speaker 1: this remembrance the soul goes on to have a general
• 33:43
  Speaker 1: movement of detestation with regard to all sins committed, in
• 33:47
  Speaker 1: which are included such sins as have been forgotten. For
• 33:52
  Speaker 1: a man is then in such a frame of mind
• 33:55
  Speaker 1: that he would be sorry even for those he does
• 33:58
  Speaker 1: not remember, if they were present to his memory, And
• 34:03
  Speaker 1: this movement co operates in his justification. End of Question
• 34:09
  Speaker 1: one hundred and thirteen, Part one, read by Michael Shancraig
• 34:13
  Speaker 1: Lambert l C.