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025 - Question 109 - OF THE NECESSITY OF GRACE In Ten Articles part 1 · Summa Theologica - Treatise on Law and Grace

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  Speaker 1: Question one hundred and nine, Part one of Summa Theologica
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  Speaker 1: Prima Secunde Treaties on Grace. This is the LibriVox recording.
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  Speaker 1: All Librivok's recordings are in the public domain. For more
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  Speaker 1: information or to volunteer, please visit LibriVox dot org. Suma
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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 nine of the Necessity of Grace in
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  Speaker 1: ten articles, Part one, Articles one through five. We must
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  Speaker 1: now consider the exterior principle of human acts, that is God,
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  Speaker 1: in so far as through grace we are helped by
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  Speaker 1: Him to do right. And first we must consider the
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  Speaker 1: grace of God. Secondly its cause, thirdly its effects. The
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  Speaker 1: first point of consideration will be threefold, for we shall
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  Speaker 1: consider one the necessity of grace, two grace itself as
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  Speaker 1: to its essence, three its division. Under the first head,
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  Speaker 1: there are ten points of inquiry. First, whether without grace.
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  Speaker 2: Man can know anything? Second, whether without God's grace man
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  Speaker 2: can do or wish any good? Third, whether without grace
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  Speaker 2: man can love God above all things. Fourth, whether without
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  Speaker 2: grace man can keep the commandments of the law. Fifth,
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  Speaker 2: Whether without grace he can merit eternal life? Sixth, Whether
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  Speaker 2: without grace man can prepare himself for grace? Seventh, Whether
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  Speaker 2: without grace he can rise from sin? Eighth, Whether without
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  Speaker 2: grace man can avoid sin? Ninth, Whether man, having received grace,
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  Speaker 2: can do good and avoid sin without any further divine help.
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  Speaker 2: Ten Whether he can of himself persevere in good? First article,
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  Speaker 2: Whether without grace man can know any truth? Objection one.
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  Speaker 2: It would seem that without grace man can know no truth.
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  Speaker 2: For in Firs. Corinthians twelve three, no man can say
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  Speaker 2: the Lord Jesus, but by the Holy Ghost, a glass says,
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  Speaker 2: every truth by whomsoever spoken, is from the Holy Ghost.
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  Speaker 2: Now the Holy Ghost dwells in us by grace. Therefore
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  Speaker 2: we cannot know truth without grace Objection two. Further, Augustine
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  Speaker 2: says in the Soliloquies one sixth that the most certain
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  Speaker 2: sciences are like things lit up by the sun so
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  Speaker 2: as to be seen. Now, God himself is he who
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  Speaker 2: sheds the light. And reason is in the mind, as
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  Speaker 2: sight is in the eye. And the eyes of the
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  Speaker 2: mind are the senses of the soul. Now the bodily senses, however, pure,
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  Speaker 2: cannot see any visible object without the Sun's light. Therefore,
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  Speaker 2: the human mind, however perfect, cannot by reasoning, know any
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  Speaker 2: truth without divine light. And this pertains to the aid
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  Speaker 2: of grace Objection three. Further, the human mind can only
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  Speaker 2: understand truths by thinking, as is clear from Augustine and
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  Speaker 2: on the Trinity fourteen seven. But the Apostle says in
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  Speaker 2: Second Corinthians three five not that we are sufficient to
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  Speaker 2: think anything of ourselves as of ourselves, but our sufficiency
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  Speaker 2: is from God. Therefore, man cannot of himself no truth
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  Speaker 2: without the help of grace. On the contrary, Augustine says
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  Speaker 2: in his Retractions one, for I do not approve having
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  Speaker 2: said in the prayer, O God, who dost wish the
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  Speaker 2: sinless alone to know the truth? For it may be
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  Speaker 2: answered that many who are not sinless know many truths Now,
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  Speaker 2: man is cleansed from sin by grace according to Psalm fifty,
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  Speaker 2: verse twelve, create a clean heart in me, O God,
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  Speaker 2: and renew a right spirit within my bowels. Therefore, without grace,
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  Speaker 2: man of himself can know truth. I answer that, so
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  Speaker 2: no truth is a use or act of intellectual light,
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  Speaker 2: since according to the Apostle in Ephesians five thirteen, all
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  Speaker 2: that is made manifest is light. Now every use implies movement,
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  Speaker 2: taking movement broadly so as to call thinking and willing movements,
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  Speaker 2: as is clear from the philosopher in on the Soul
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  Speaker 2: three four. Now, in corporeal things we see that for
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  Speaker 2: movement there is required not merely the form, which is
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  Speaker 2: the principle of the movement or action, but there is
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  Speaker 2: also required the motion of the first mover. Now, the
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  Speaker 2: first mover in the order of corporeal things is the
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  Speaker 2: heavenly body. Hence, no matter how perfectly fire has heat,
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  Speaker 2: it would not bring about alteration except by the motion
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  Speaker 2: of the heavenly body. But it is clear that as
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  Speaker 2: all corporeal movements are reduced to the motion of the
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  Speaker 2: heavenly body, as to the first corporeal mover, so all movements,
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  Speaker 2: both corporeal and spiritual, are reduced to the simple first mover,
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  Speaker 2: who is God. And hence, no matter how perfect a
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  Speaker 2: corporeal or spiritual nature is supposed to be, it cannot
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  Speaker 2: proceed to its act unless it be moved by God.
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  Speaker 2: But this motion is according to the plan of His
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  Speaker 2: providence and not by necessity of nature, as the motion
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  Speaker 2: of the heavenly body. Now not only is every motion
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  Speaker 2: from God as from the first mover, but all formal
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  Speaker 2: perfection is from Him as from the first act. And
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  Speaker 2: thus the act of the intellect, or of any created
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  Speaker 2: being whatsoever, depends upon God in two ways, First inasmuch
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  Speaker 2: as it is from Him that it has the form
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  Speaker 2: whereby it acts. Secondly, inasmuch as it is moved by
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  Speaker 2: Him to act. Now, every form bestowed on created things
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  Speaker 2: by God has power for a determined act, which it
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  Speaker 2: can bring about in proportion to its own power and endowment,
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  Speaker 2: and beyond which it is powerless except by a superadded form,
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  Speaker 2: as water can only heat when heated by fire. And
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  Speaker 2: thus the human understanding has a form, notably intelligible light,
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  Speaker 2: which of itself is sufficient for knowing certain intelligible things,
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  Speaker 2: notably those we can come to know through the senses.
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  Speaker 2: Higher intelligible things the human intellect cannot know unless it
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  Speaker 2: be perfected by a stronger light, notably the light of
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  Speaker 2: faith or prophecy, which is called the light of grace.
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  Speaker 2: Inasmuch as it is added to nature. Hence we must
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  Speaker 2: say that for the knowledge of any truth whatsoever. Man
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  Speaker 2: needs divine help that the intellect may be moved by
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  Speaker 2: God to its act. But he does not need a
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  Speaker 2: new light added to his natural light in order to
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  Speaker 2: know the truth in all things, but only in some
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  Speaker 2: that surpass his natural knowledge. And yet at times God
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  Speaker 2: miraculously instructs some by his grace in things that can
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  Speaker 2: be known by natural reason, even as he sometimes brings
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  Speaker 2: about miraculously what nature can do. Reply to Objection one,
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  Speaker 2: Every truth by whomsoever spoken, is from the Holy Ghost,
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  Speaker 2: as bestowing the natural light and moving us to understand
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  Speaker 2: and speak the truth, but not as dwelling in us
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  Speaker 2: by sanctifying grace, or as bestowing any habitual gift superadded
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  Speaker 2: to nature. For this only takes place with regard to
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  Speaker 2: certain truths that are known and spoken, and especially in
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  Speaker 2: regard to such as pertain to faith, of which the
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  Speaker 2: apostle speaks. Reply to Objection two. The material sun sheds
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  Speaker 2: its light outside us, but the intelligible Son, who is God,
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  Speaker 2: shines within us. Hence, the natural light bestowed upon the
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  Speaker 2: soul is God's enlightenment, whereby we are enlightened to see
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  Speaker 2: what pertains to natural knowledge. And for this there is
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  Speaker 2: required no further knowledge, but only for such things as
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  Speaker 2: surpass natural knowledge. Reply to objection three. We always need
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  Speaker 2: God's help for every thought inasmuch as he moves the
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  Speaker 2: understanding to act. For actually, to understand anything is to think,
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  Speaker 2: as is clear from Augustine and on the Trinity fourteen
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  Speaker 2: seven second article whether man can wish or do any
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  Speaker 2: good without grind Objection one. It would seem that man
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  Speaker 2: can wish and do good without grace, for that is
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  Speaker 2: in man's power, whereof he is master. Now man is
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  Speaker 2: master of his acts and especially of his willing, as
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  Speaker 2: stated above in question one, article one, and in question thirteen,
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  Speaker 2: Article six. Hence, man of himself can wish and do
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  Speaker 2: good without the help of grace. Objection two. Further, man
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  Speaker 2: has more power over what is according to his nature
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  Speaker 2: than over what is beyond his nature. Now sin is
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  Speaker 2: against his nature, as Damascene says in On the True
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  Speaker 2: Faith two thirty, whereas deeds of virtue are according to
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  Speaker 2: his nature, as stated above in Question seventy one, Article one. Therefore,
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  Speaker 2: since man can sin of himself, he can wish and
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  Speaker 2: do good. Objection three. Further, the understanding's good is truth
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  Speaker 2: as the philosopher says in Ethics six two. Now the
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  Speaker 2: intellect can of itself no truth, even as every other
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  Speaker 2: thing can work its own operation of itself. Therefore, much
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  Speaker 2: more can man of himself do and wish good. On
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  Speaker 2: the contrary, the apostle says in Romans nine sixteen, it
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  Speaker 2: is not of him that willeth namely to will, nor
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  Speaker 2: of him that runneth namely to run, but of God
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  Speaker 2: that showeth mercy. And Augustine says in on Admonition and
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  Speaker 2: Grace too, that without grace men do nothing good when
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  Speaker 2: they either think or wish, or love or act. I
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  Speaker 2: answer that man's nature may be looked at in two ways,
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  Speaker 2: first in its integrity, as it was in our first
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  Speaker 2: parent before sin. Secondly, as it is corrupted in us
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  Speaker 2: after the sin of our first parent. Now in both
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  Speaker 2: states human nature needs the help of God as first
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  Speaker 2: mover to do or wish any good whatsoever, as stated
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  Speaker 2: above an Article one. But in the state of integrity,
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  Speaker 2: as regards the sufficiency of the operative power, man by
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  Speaker 2: his natural endowments, could wish and do the good proportionate
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  Speaker 2: to his nature, such as the good of acquired virtue,
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  Speaker 2: but not surpassing good as the good of infused virtue.
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  Speaker 2: But in the state of corrupt nature, man falls short
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  Speaker 2: of what he could do by his nature, so that
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  Speaker 2: he is unable to fulfill it by his own natural powers. Yet,
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  Speaker 2: because human nature is not altogether corrupted by sin so
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  Speaker 2: as to be shorn of every natural good, even in
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  Speaker 2: the state of corrupted nature, it can, by virtue of
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  Speaker 2: its natural endowments, work some particular good, as to build dwellings,
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  Speaker 2: plant vineyards, and the like. Yet it cannot do all
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  Speaker 2: the good natural to it, so as to fall short
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  Speaker 2: in nothing. Just as a sick man can of himself
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  Speaker 2: make some movements, yet he cannot be perfectly moved with
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  Speaker 2: the movements of one in health, unless by the help
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  Speaker 2: of medicine he be cured. And thus in the state
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  Speaker 2: of perfect nature, man needs a gratuitous strength superadded to
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  Speaker 2: natural strength for one reason, notably in order to do
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  Speaker 2: and wish supernatural good, but for two reasons in the
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  Speaker 2: state of corrupt nature, notably in order to be he yield,
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  Speaker 2: and furthermore in order to carry out works of supernatural
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  Speaker 2: virtue which are meritorious. Beyond this, in both states, man
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  Speaker 2: needs the divine help that he may be moved to
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  Speaker 2: act well. Reply to objection One. Man is master of
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  Speaker 2: his acts and of his willing or not willing, because
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  Speaker 2: of his deliberate reason, which can be bent to one
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  Speaker 2: side or another. And although he is master of his
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  Speaker 2: deliberating or not deliberating. Yet this can only be by
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  Speaker 2: a previous deliberation. And since it cannot go on to infinity,
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  Speaker 2: we must come at length to this. That man's free
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  Speaker 2: will is moved by an extrinsic principle which is above
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  Speaker 2: the human mind to wit by God, as the philosopher
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  Speaker 2: proves in the chapter on good Fortune in the Eudaemians
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  Speaker 2: Ethics seven. Since the mind of man, still unweakened, is
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  Speaker 2: not so much master of its act that it does
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  Speaker 2: not need to be moved by God. And much more
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  Speaker 2: the free will of man weakened by sin, whereby it
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  Speaker 2: is hindered from good by the corruption of the nature.
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  Speaker 2: Reply to objection two. To sin is nothing else than
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  Speaker 2: to fail in the good which belongs to any being
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  Speaker 2: according to its nature. Now as every created thing has
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  Speaker 2: its being from another, and considered in itself is nothing,
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  Speaker 2: so does it need to be preserved by another. In
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  Speaker 2: the good which pertains to its nature, for it can
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  Speaker 2: of itself fail in good. Even as of itself, it
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  Speaker 2: can fall into non existence unless it is upheld by God.
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  Speaker 2: Reply to Objection three. Man cannot even know truth without
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  Speaker 2: divine help, as stated above an Article one. And yet
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  Speaker 2: human nature is more corrupt by sin in regard to
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  Speaker 2: the desire for good than in regard to the knowledge
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  Speaker 2: of truth. Third article. Whether by his own natural powers
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  Speaker 2: and without grace, man can love God above all things
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  Speaker 2: Objection one. He would seem that without grace man cannot
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  Speaker 2: love God above all things by his own natural powers.
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  Speaker 2: For to love God above all things is the proper
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  Speaker 2: and principal act of charity. Now man cannot of himself
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  Speaker 2: possess charity, since the charity of God is poured forth
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  Speaker 2: in our hearts by the Holy Ghost, who is given
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  Speaker 2: to us, as is said in Romans five. Five. Therefore, man,
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  Speaker 2: by his natural powers alone cannot love God above all things.
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  Speaker 2: Objection two. Further, no nature can rise above itself, but
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  Speaker 2: to love God above all things is to tend above oneself. Therefore,
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  Speaker 2: without the help of grace, no created nature can love
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  Speaker 2: God above itself. Objection three. Further, to God, who is
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  Speaker 2: the highest good is due the best love, which is
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  Speaker 2: that He beloved above all things. Now, without grace, man
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  Speaker 2: is not capable of giving God the best love which
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  Speaker 2: is his due. Otherwise it would be useless to add grace. Hence, man,
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  Speaker 2: without grace and with his natural powers alone, cannot love
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  Speaker 2: God above all things. On the contrary, as some maintain,
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  Speaker 2: Man was first made with only natural endowments, and in
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  Speaker 2: this state it is manifest that he loved God to
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  Speaker 2: some extent. But he did not love God eq with
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  Speaker 2: himself or less than himself, otherwise he would have sinned. Therefore,
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  Speaker 2: he loved God above himself. Therefore, man, by his natural
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  Speaker 2: powers alone, can love God more than himself and above
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  Speaker 2: all things. I answer that, as was said above in
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  Speaker 2: the Paris Prima Question sixty, article five, where the various
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  Speaker 2: opinions concerning the natural love of the angels were set forth,
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  Speaker 2: Man in a state of perfect nature, could by his
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  Speaker 2: natural power do the good natural to him, without the
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  Speaker 2: addition of any gratuitous gift, though not without the help
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  Speaker 2: of God. Moving him. Now to love God above all
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  Speaker 2: things is natural to man and to every nature, not
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  Speaker 2: only rational but irrational, and even to inanimate nature. According
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  Speaker 2: to the manner of love which can belong to each creature.
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  Speaker 2: And the reason of this is that it is natural
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  Speaker 2: to all to seek and love things according as they
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  Speaker 2: are naturally fit to be sought and loved. Since all
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  Speaker 2: things act according as they are naturally fit, as stated
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  Speaker 2: in Physics to eight, now it is manifest that the
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  Speaker 2: good of the part is for the good of the whole. Hence, everything,
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  Speaker 2: by its natural appetite, and love loves its own proper
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  Speaker 2: good on account of the common good of the whole universe,
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  Speaker 2: which is God. Hence Dionysius says in on the Divine
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  Speaker 2: Names four that God leads everything to love of himself. Hence,
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  Speaker 2: in the state of perfect nature, Man referred the love
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  Speaker 2: of himself and of all other things to the love
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  Speaker 2: of God as to its end, and thus he loved
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  Speaker 2: God more than himself and above all things. But in
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  Speaker 2: the state of corrupt nature, man falls short of this
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  Speaker 2: in the appetite of his rational will, which, unless it
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  Speaker 2: is cured by God's grace, follows it its private good.
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  Speaker 2: On account of the corruption of nature, and hence we
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  Speaker 2: must say that in the state of perfect nature, man
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  Speaker 2: did not need to the gift of grace added to
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  Speaker 2: his natural endowments in order to love God above all
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  Speaker 2: things naturally, although he needed God's help to move him
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  Speaker 2: to it. But in the state of corrupt nature, man
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  Speaker 2: needs even for this the help of grace to heal
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  Speaker 2: his nature. Reply to Objection one. Charity loves God above
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  Speaker 2: all things in a higher way than nature does. For
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  Speaker 2: nature loves God above all things inasmuch as He is
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  Speaker 2: the beginning and end of natural good, whereas charity loves
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  Speaker 2: Him as he is the object of beatitude, and inasmuch
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  Speaker 2: as man has a spiritual fellowship with God. Moreover, charity
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  Speaker 2: adds to the natural love of God a certain quickness
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  Speaker 2: and joy, in the same way that every habit of
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  Speaker 2: virtue adds to the good act, which is done merely
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  Speaker 2: by the natural reason of a man who has not
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  Speaker 2: the habit of virtue. Reply to Objection two. When it
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  Speaker 2: is said that nature cannot rise above itself, we must
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  Speaker 2: not understand this as if it could not be drawn
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  Speaker 2: to any object above itself. For it is clear that
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  Speaker 2: our intellect, by its natural knowledge, can know things above itself,
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  Speaker 2: as is shown in our natural knowledge of God. But
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  Speaker 2: we are to understand that nature cannot rise to an
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  Speaker 2: act exceeding the proportion of its strength. Now, to love
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  Speaker 2: God above all things is not such an act, for
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  Speaker 2: it is natural to every creature. As was said above
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  Speaker 2: reply to Objection three, love is said to be best
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  Speaker 2: both with respect to degree of love and with regard
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  Speaker 2: to the motive of loving and the mode of love.
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  Speaker 2: And thus the highest degree of love is that whereby
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  Speaker 2: charity loves God as the giver of beatitude. As was
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  Speaker 2: said above, fourth article, whether man without grace and by
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  Speaker 2: his own natural powers can fulfill the commandments of the
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  Speaker 2: law Objection one, It would seem that man without grace
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  Speaker 2: and by his own natural powers, can fulfill the commandments
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  Speaker 2: of the law. For the Apostle says in Romans two
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  Speaker 2: fourteen that the gentiles who have not the law do
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  Speaker 2: by nature those things that are of the law. Now
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  Speaker 2: what a man does naturally, he can do of himself
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  Speaker 2: without grace. Hence a man can fulfill the commandments of
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  Speaker 2: the law without grace. Objection two. Further, Jerome says, in
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  Speaker 2: his Exposition on the Catholic Faith Translator's note, this is
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  Speaker 2: a suppositious work now ascribed to Pelagius, that they are
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  Speaker 2: anathema who say God has laid impossibilities upon man. Now
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  Speaker 2: what a man cannot fulfill by himself is impossible to him.
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  Speaker 2: Therefore a man can fulfill all the commandments of himself
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  Speaker 2: Objection three. Further, of all the commandments of the Law,
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  Speaker 2: the greatest is this, Thou shalt love the Lord thy
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  Speaker 2: God with thy whole heart Matthew twenty seven thirty seven. Now, man,
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  Speaker 2: with his natural endowments, can fulfill this command by loving
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  Speaker 2: God above all things, as stated above an article three. Therefore,
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  Speaker 2: man can fulfill all the commandments of the law without grace.
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  Speaker 2: On the contrary, Augustine says in on Heresies eighty eight
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  Speaker 2: that it is part of the Pallagian heresy that they
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  Speaker 2: believe that without grace man can fulfill all the divine commandments.
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  Speaker 2: I answer that there are two ways of fulfilling the
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  Speaker 2: commandments of the law. The first regards the substance of
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  Speaker 2: the works, as when a man does works of justice, fortitude,
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  Speaker 2: and of other virtues. And in this way, man in
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  Speaker 2: the state of perfect nature could fulfill all the commandments
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  Speaker 2: of the law. Otherwise he would have been unable to
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  Speaker 2: sin in that state, since to sin is nothing else
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  Speaker 2: than to transgress the divine commandments. But in the state
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  Speaker 2: of corrupted nature, man cannot fulfill all the divine commandments
• 24:56
  Speaker 2: without healing grace. Secondly, the commandments of the Law can
• 25:01
  Speaker 2: be fulfilled not merely as regards the substance of the act,
• 25:05
  Speaker 2: but also as regards the mode of acting, that is,
• 25:09
  Speaker 2: their being done out of charity. And in this way,
• 25:14
  Speaker 2: neither in the state of perfect nature nor in the
• 25:17
  Speaker 2: state of corrupt nature can man fulfill the commandments of
• 25:21
  Speaker 2: the Law without grace. Hence, Augustine, in on Admonition and Grace, too,
• 25:28
  Speaker 2: having stated that without grace men can do no good
• 25:33
  Speaker 2: whatever adds. Not only do they know by its light
• 25:38
  Speaker 2: what to do, but by its help they do lovingly
• 25:42
  Speaker 2: what they know. Beyond this, in both states they need
• 25:48
  Speaker 2: the help of God's motion in order to fulfill the commandments,
• 25:51
  Speaker 2: as stated above in articles two and three. Reply to
• 25:58
  Speaker 2: objection one. As Augustine says on the Spirit and the
• 26:03
  Speaker 2: letter twenty seven, do not be disturbed at his saying
• 26:09
  Speaker 2: that they do by nature those things that are of
• 26:11
  Speaker 2: the law, for the Spirit of Grace works this in
• 26:15
  Speaker 2: order to restore in us the image of God after
• 26:19
  Speaker 2: which we were naturally made. Reply to Objection two. What
• 26:26
  Speaker 2: we can do with the divine assistance is not altogether
• 26:30
  Speaker 2: impossible to us, According to the philosopher in Ethics three three,
• 26:36
  Speaker 2: what we can do through our friends, we can do
• 26:39
  Speaker 2: in some sense by ourselves. Hence, Jerome concedes that our
• 26:47
  Speaker 2: will is in such a way free that we must
• 26:49
  Speaker 2: confess we still require God's help. Translators note this is
• 26:55
  Speaker 2: from a supersitious work of Saint Jerome, now ascribed to Pallagius.
• 27:02
  Speaker 2: Reply to Objection three, man cannot with his purely natural endowments,
• 27:09
  Speaker 2: fulfill the precept of the love of God, as stated
• 27:11
  Speaker 2: above in article three. Fifth article whether man can merit
• 27:21
  Speaker 2: everlasting life without grace? Objection one. It would seem that
• 27:27
  Speaker 2: man can merit everlasting life without grace, for our Lord
• 27:32
  Speaker 2: says in Matthew nineteen seventeen, if thou wilt enter into life,
• 27:37
  Speaker 2: keep the commandments, from which it would seem that to
• 27:41
  Speaker 2: enter into everlasting life rests with man's will. But what
• 27:47
  Speaker 2: rests with our will we can do of ourselves. Hence
• 27:51
  Speaker 2: it seems that man can merit everlasting life of himself.
• 27:57
  Speaker 2: Objection two. Further, eternal life life is the wage of
• 28:01
  Speaker 2: reward bestowed by God on men. According to Matthew five twelve,
• 28:06
  Speaker 2: your reward is very great in heaven. But wage or
• 28:11
  Speaker 2: reward is meeted by God to every one according to
• 28:14
  Speaker 2: his works. According to Psalm sixty one twelve, thou wilt
• 28:19
  Speaker 2: render to every man according to his works. Hence, since
• 28:24
  Speaker 2: man is master of his works, it seems that it
• 28:27
  Speaker 2: is within his power to reach everlasting life. Objection three Further,
• 28:35
  Speaker 2: everlasting life is the last end of human life. Now,
• 28:40
  Speaker 2: every natural thing, by its natural endowments, can attain to
• 28:45
  Speaker 2: its end. Much more therefore, may man attain to life
• 28:49
  Speaker 2: everlasting by his natural endowments without grace. On the contrary,
• 28:57
  Speaker 2: the apostle says in Romans six twenty three, the grace
• 29:02
  Speaker 2: of God is life everlasting. And as a gloss says,
• 29:07
  Speaker 2: this is said that we may understand that God, of
• 29:11
  Speaker 2: his own mercy leads us to everlasting life. I answer
• 29:18
  Speaker 2: that acts conducing to an end must be proportioned to
• 29:23
  Speaker 2: the end. But no act exceeds the proportion of its
• 29:27
  Speaker 2: active principle. And hence we see in natural things that
• 29:32
  Speaker 2: nothing can, by its operation, bring about an effect which
• 29:35
  Speaker 2: exceeds its active force. But only such as is proportionate
• 29:40
  Speaker 2: to its power. Now, everlasting life is an end exceeding
• 29:45
  Speaker 2: the proportion of human nature, as is clear from what
• 29:48
  Speaker 2: we have said above in question five Article five. Hence, man,
• 29:53
  Speaker 2: by his natural endowments cannot produce meritorious works proportionate to
• 29:58
  Speaker 2: everlasting life, and for this a higher force is needed,
• 30:01
  Speaker 2: notably the force of grace. And thus without grace man
• 30:08
  Speaker 2: cannot merit everlasting life. Yet he can perform works conducing
• 30:13
  Speaker 2: to a good which is natural to man, as to
• 30:17
  Speaker 2: toil in the fields, to drink, to eat, or to
• 30:20
  Speaker 2: have friends and the like, as Augustine says in his
• 30:24
  Speaker 2: third Reply to the Pallagians translator's note from the Hipponosticon
• 30:30
  Speaker 2: number three, among the Spurious Works of Saint Augustine, reply
• 30:37
  Speaker 2: to objection one, man by his will does works meritorious
• 30:43
  Speaker 2: of everlasting life. But, as Augustine says in the same book,
• 30:49
  Speaker 2: for this it is necessary that the will of man
• 30:51
  Speaker 2: should be prepared with grace by God. Reply to objection two.
• 30:58
  Speaker 2: As the gloss upon Romans six twenty three, the grace
• 31:02
  Speaker 2: of God is life everlasting says. It is certain that
• 31:07
  Speaker 2: everlasting life is meeted to good works, but the works
• 31:11
  Speaker 2: to which it is meeted belong to God's grace. And
• 31:16
  Speaker 2: it has been said in Article four that to fulfill
• 31:20
  Speaker 2: the commandments of the Law in their due way, whereby
• 31:23
  Speaker 2: their fulfillment may be meritorious, requires grace. Replied to Objection three.
• 31:33
  Speaker 2: This objection has to do with the natural end of man,
• 31:37
  Speaker 2: now human nature, since it is nobler, can be raised
• 31:41
  Speaker 2: by the help of grace to a higher end which
• 31:44
  Speaker 2: lower natures can no wise reach. Even as a man
• 31:48
  Speaker 2: who can recover his health by the help of medicines
• 31:51
  Speaker 2: is better disposed to health than one who can nowise
• 31:54
  Speaker 2: recover it, as the philosopher observes in On the Heavens
• 31:58
  Speaker 2: two twelve, end of Question one hundred nine, Part one,
• 32:05
  Speaker 2: read by Michael Shane, Craig Lambert else