Scotus Academicus, Tomus octavus: De Divino Gratiae Beneficio, et initium De Virtutibus Theologicis

NOTE 1. From St. Augustine, book On the Good of Perseverance, chapter 1, perseverance can be considered in two ways: First indeed absolutely, as St. Augustine defines it there: We decide, he says, that perseverance is a gift of God, by which one perseveres in Christ even to the end: but I call the end that by which this life is ended, in which alone there is danger lest one fall. Secondly perseverance is taken in a certain respect, whereby namely the just perseveres for some time in the prosecution of good and aversion from evil, but pressed by temptation lapses into sin; but this perseverance is said to be only in a certain respect, because it did not last to the very term of life: perseverance simply, however, is every perseverance that is crowned by death, however brief it may have been in time: Truly, says St. Augustine there, that perseverance by which one perseveres in Christ even unto the end must in no way be said to have been had by him who has not persevered unto the end; and rather he had the faith of one year faithfully lived, and as far as can be conceived below, if he should die after days, than of many years, if before death he fell from firm stability.

NOTE 2. Again in two ways someone perseveres even unto the end: First indeed undeliberately, when after receiving sanctifying grace, and before he exercises any free act, he dies; thus while infants die after receiving baptism before the use of reason: similarly, while adults after receiving the grace of justification close their last day before they exercise any free act. Secondly, perseverance even unto the end is free, when after receiving sanctifying grace the just lives for some time, and in the observance of the commandments of God, in victory over temptations, and in the exercise of virtues perseveres continually even unto death. It is asked therefore whether each of these two perseverances is a special gift of God distinct from habitual and sanctifying grace.

NOTE 3. The supernatural help granted by God to men that they turn aside from evil and do good is of two genera: for one is common, the other special. Common is that which God is accustomed to bestow on all, whenever some precept to be fulfilled or temptation to be overcome occurs: of which St. Augustine makes mention, book II On the Trinity, and the book On Free Choice, chapter 18. Free choice, he says, would be admonished altogether without its fruit, unless it first received something of love, that it might seek ⟦illegible: …⟧ for itself, whence it might fulfill what was commanded: the special help indeed is that through which, as the same St. Augustine speaks in the book On Correction and Grace, chapter 11, there is given to us not only the power to do what we will in receiving good and holding it perseveringly: truly also to will what we can. Three things therefore are here to be determined: First indeed that the grace of justification does not suffice man for persevering, but moreover some actual supernatural help is required: Second that that help be either internal or external. Third whether, and how, we can merit that help.

First conclusion. — BESIDES SANCTIFYING GRACE SOME ACTUAL SUPERNATURAL GIFT OF GOD IS NECESSARY, WHEREBY MAN MAY SIMPLY PERSEVERE EVEN UNTO THE END.

It is proved first from Sacred Scripture by all those texts by which it is signified that just man needs divine help for persevering: thus Psalm 15: I have set the Lord in my sight for ever: because he is at my right hand, I shall not be moved. And Psalm 79: Let thy hand be upon the man of thy right hand: and upon the son of man whom thou hast confirmed to thyself, and we depart not from thee. Whence St. Augustine On the Good of Perseverance, chapter 2: > Therefore the hand of God is this, not ours, that we depart not from God: his hand, I say, is this which he who spoke Jeremiah 32 said: I will give my fear in their heart, that they may not depart from me. Psalm 126: Unless the Lord keep the city, he watcheth in vain that keepeth it. John 17: Father, keep them in thy name. < In which words Christ asks the Father that with his aid he guard and protect the Apostles already justified. 1 Peter 5: The God of all grace who hath called us into his eternal glory in Christ Jesus, after you have suffered a little, will himself perfect, confirm, and establish you.

St. Augustine gathers and proves this truth excellently, in the book On the Good of Perseverance, from the Lord's prayer: > For if other documents were not at hand, he says, chapter 1, this Lord's prayer alone would suffice us for the cause of grace which we defend; because it was permitted us wherein to glory as in our own <. And chapter 2: > But is there anyone of those who does not ask of himself from God that he persevere in it with that prayer which is called the Lord's; because when the same Lord taught it, being prayed to by the Saints, almost nothing else than perseverance can it be understood to signify? < — Which certainly he demonstrates from the exposition of blessed Cyprian upon the several parts of the same prayer: > For first, praying God: hallowed be thy name, this we seek and ask, says blessed Cyprian, that they who have been sanctified in baptism may persevere in that which they have begun to be. What, when we say, thy kingdom come? We ask nothing else, says St. Augustine, except that it come, and to us, which we doubt not is to come, to all the Saints: therefore these also who already are Saints, what do they pray for, except that they persevere in that holiness in which it was given to them? for otherwise the kingdom of God would not come to them, which is certain to come not to others, but to those who persevere even unto the end. Thy will be done. since it has now been done, says St. Augustine, chapter 3, in them (namely the Saints), why do they still ask that it be done, except that they persevere in that which they have begun to be? Give us this day our daily bread. These words, says St. Augustine, chapter 4, after he brought forth the exposition of St. Cyprian, indicate altogether that the Saints ask of the Lord perseverance, when with this intention they say, Give us this day our daily bread: lest they be separated from the body of Christ, but that they remain in that same holiness in which they admit no crime whereby they may deserve to be separated from it. Now indeed, says he in the same place chapter 5, when the Saints say, Lead us not into temptation, what else do they pray for than that they persevere in holiness? For certainly, this gift of God being conceded to them.... that they not be brought into temptation; there is no one of the Saints who does not hold unto the end the perseverance of holiness; nor does anyone cease to persevere in the purpose of Christianity, unless he be brought thoroughly into temptation: if therefore there be conceded to him what he asks, that he be not brought into temptation; in sanctification certainly, which he received by the gift of God, he persists by the gift of God <.

It is proved secondly from Councils; the Orange Canon 10: The help of God must always be implored even by the reborn and the Saints, that they may arrive at a good end, or be able to endure in good work. The Tridentine likewise, Session 6, chapter 13, says: Similarly concerning the gift of perseverance, of which it is written, He that shall persevere to the end, he shall be saved: which indeed cannot otherwise be had, except from him who is able to establish him who stands that he stand perseveringly, and to restore him who falls. Whence in Canon 16 it calls perseverance a great gift. And Canon 22 decrees thus: If anyone shall say that the justified either can without the special help of God persevere in the justice received, or cannot with it, let him be anathema.

It is proved thirdly from the supreme Pontiffs; most truly indeed Innocent I, in his rescript to the Council of Carthage; in which he has this: Although he redeemed man from past sins, nevertheless knowing that he could sin again, toward his reparation, so that he could... after that correction he preserved many remedies, and daily supplies him with them, by which, unless we strive relying and trusting upon them, we shall by no means be able to overcome human errors. For it is necessary that, by whose aid we conquer, by him again not aiding we be conquered. Likewise from the Epistle of Celestine, chapter 6, where from the aforementioned words of Innocent he inserts ⟦illegible: intert? insertit?⟧, that no one, even reborn by the grace of baptism, is fit for overcoming the snares of the devil, and the concupiscences of the flesh, unless he receive through the daily help of God perseverance of good conduct.

You will say 1. A just man can avoid every evil by which he would lose the friendship of God: therefore the special gift whereby he persevere even unto the end is by no means required. — The antecedent lies hidden: for the just man has sanctifying grace, which constitutes him in the supernatural state and order: and forthwith renders him powerful for overcoming all temptations, and escaping all stumbling blocks of salvation. — I deny the antecedent: for habitual grace alone does not suffice for this, but actual aids are required besides, that he persevere in act even unto the end; for, that I may use the words of St. Augustine, chapter 1 On the Good of Perseverance: > We speak of that perseverance which will persevere unto the end, which if it is given, one has persevered even unto the end: but if he has not persevered unto the end, it was not given. Let men therefore not say that perseverance has been given to anyone even unto the end, unless the end itself shall have come, and he to whom it was given shall have been found by experience to have persevered even unto the end. <

You will say 2. It can happen that a just man dies immediately after receiving justification; but in that case he has no need of any actual aid distinct from habitual grace: therefore nothing besides that is required for perseverance. — I answer first, that we are not speaking here, as we have said, of that unreflective perseverance, but of voluntary perseverance, by which a man is prepared to overcome all temptations and to surmount every obstacle that would remove him from salvation. I answer second, that this premature death is not indeed another gift of actual grace, but at least it is another gift of external protection, by which one man is chosen before another and snatched away, lest wickedness change his understanding, or lest deceit deceive his soul: which is certainly a singular benefit of divine mercy, if not an internal one, at least an external one.

You will say 3. Christ the Lord abundantly restored all things that had been taken away through the sin of Adam; for with God there is abundant redemption, and where sin abounded, grace abounded the more: but if Adam had not sinned, perseverance would have been granted to his posterity through habitual grace alone: therefore it is now granted also to all the just. — I distinguish the major: more was restored to man through Christ than he had lost through Adam, inasmuch as man now has not only the power to persevere, which Adam had, but also the gift by which he in fact perseveres, which Adam did not have, as Saint Augustine teaches, book De Correptione et Gratia, chapter 11. I concede: more was restored in this sense, that it was granted to individual men that they should have all things necessary on the part of God for persevering. I deny: for this gift of perseverance, which perhaps would have been granted to all men in the state of innocence, is now bestowed upon fewer; for many are called, but few are chosen.

You will say 1. Grace is an excellent participation in the divine nature, which confers sufficient strength for exercising all the acts of the virtues: therefore with habitual grace and the general concurrence of God due to it, a man can persevere. The antecedent is confirmed by these words of the Council of Milevis, Canon 8. > If anyone shall say that the grace by which we are justified through Christ avails only for the remission of sins already committed, and not as an aid against committing them again, let him be anathema <. — I answer by distinguishing the antecedent: habitual grace, considered in itself and according to its proper power, is sufficient together with the general concurrence. I concede: it is sufficient on the part of the subject and of fallen man; I deny. For although habitual grace has sufficient efficacy to expel any sin and its occasions, yet in fallen man it is not sufficient for this unless it be supported and strengthened by special aid: for even though grace heals the soul by washing away guilt, it does not fully restore its health by taking away the infirmity that arises from concupiscence. But when I say that the Council means the grace by which we are justified avails as an aid so that sins be not committed, I mean where grave temptations and occasions of sin do not press. I concede: but where such enticements to sin are present, besides habitual grace special aids are necessary, by which the soul may be strengthened in turning away from evil and pursuing good.

You will say 2. Habitual grace confers a right to glory, which is contained virtually in grace as fruit in seed, according to that word of John: The seed of God abideth in him: therefore the continuation of grace into glory comes from debt, and not from special grace; and consequently the perseverance that makes the joining of grace with glory is not a special gift distinct from habitual grace. — I deny the consequence: for although a just man has a right to glory as long as he is illumined by habitual grace, he nevertheless has no right that he persevere in grace until death; since by reason of free will, as long as he lives, he can turn aside toward good or evil: hence when anyone is protected by God so liberally that he does not lose grace at the moment of death, this is the greatest and most singular benefit and the pre-eminent effect of predestination: just as, on the contrary, that anyone be permitted to die in sin, or that his sin be joined with death, is the last effect of reprobation, as Saint Augustine teaches, book De Bono Perseverantiae, chapter 9. > Of two devout men, he says, why to this one perseverance unto the end is given, while to that other it is not given, are judgments of God more to be searched into. Yet this must be most certain to the faithful, that this one is among the predestinate and that one is not: for if they had been of us, says one of the predestinate, who had drunk the secret from the breast of the Lord, they would no doubt have remained with us <.

You will say finally: God does not abandon those justified by His grace, unless He be first abandoned by them, as the Council of Trent teaches, Session 6, chapter 2, in these words: God does not abandon those once justified by His grace, unless He be first abandoned by them; which words are taken from St. Augustine, book De Natura et Gratia, chapter 26. But if the grace necessary for persevering unto the end of life were not given to all, God would abandon some who are justified before being abandoned by them: therefore the grace of persevering must necessarily be connected with habitual grace. — I deny the minor: for God denies the grace for persevering to no one, unless he has first abandoned Him, whether by a proper or an improper abandonment. A twofold abandonment of God can be distinguished, namely a proper one, by which God abandons the soul which He indwelt through sanctifying grace as His sanctuary and temple, according to that proclamation of Christ, John 14: If any one love me, he will be loved by my Father, and I ⟦illegible: …⟧, and we will make our abode with him: which temple He is said to abandon when on account of mortal sin He removes sanctifying grace from the soul: the other is called improper, by which God indeed neither dissolves the friendship He has with the just soul, nor takes away sanctifying grace from her, but on account of the just, though hidden, reasons of His providence, does not confer upon the soul He inhabits certain actual graces, which seem necessary for eliciting acts of virtue. This denial of aid is called abandonment, just as a friend is said to abandon a friend when he denies him the succor of which he stands in need. Such abandonment, however, is called improper, because God does not deprive the soul of His patience, friendship, and sanctifying grace, as long as she does not fall into mortal sin.

Therefore the forementioned words of the Council can be expounded of this twofold abandonment: for it is true that God does not remove sanctifying grace from the soul as long as the just man perseveres, nor does man abandon God through mortal sin. Similarly God never denies to man the special aids by which he could persevere unto the end, unless beforehand man seems to have abandoned God, either by not praying to Him, or by presuming upon himself: for the order of divine providence is that man attain perseverance through prayer and the assiduous performance of good works. Hence he who does not persevere unto the end in good, does not persevere for this reason, because he fails in prayer and humility, on account of which failure man abandons God sooner, by growing proud and ceasing from prayer, than God abandons man by withholding the special aids by which he might pursue good and turn away from evil.

Second Conclusion. — THE PERSEVERANCE OF THE LORD CONNOTES AND IMPORTS SOMETHING FROM GOD: NAMELY EITHER THE CONFERRAL OF AN INTERNAL EFFICACIOUS ACTUAL AID IN THOSE JUST WHO PERSEVERE FOR A LONG TIME; OR GOD'S EXTERNAL PROTECTION AND SINGULAR MERCY IN THOSE WHO DIE SOON. This Conclusion involves two parts, of which the first is defined by the Council of Trent, Session 6, Canon 27, where it says: if anyone shall say that one justified can persevere in the justice received either without the special aid of God or with it cannot, let him be anathema. By which words the Council not only signifies that some grace besides sanctifying and habitual grace is necessary for persevering, but also indicates that there is some actual aid by which a man perseveres in the justice received.

The same truth Saint Augustine expressly hands down in book De Correptione et Gratia, chapter 12. > If, he says, in so great an infirmity of this life — in which infirmity nonetheless, on account of the election to be kept, they had to be perfected in virtue — their own will were left to them, so that they would remain in the aid of God, without which they could not persevere, if they willed, and God did not work in them that they should will, amid so many and so great temptations their will would succumb in its infirmity, and therefore they could not persevere, > because failing through infirmity they would not will, or would not will so as to be able, their will being weakened. < — But he had said before that this is the difference between the grace given to Adam for persevering and that conceded to us: that to the first Man, he says, who had received from God the good by which he had been made upright, the power not to die, the power not to desert that good, there was given the aid of perseverance, not by which it would come about that he persevere, but without which he could not persevere by free will. Now, however, to the saints predestined to the kingdom of God and to the grace of God, not only is such an aid of perseverance given, but such that perseverance itself is given to them, not only so that without this gift they could not be persevering, but even so that by this gift they are none other than persevering. By which he plainly signifies not only that a special aid distinct from habitual grace is necessary for persevering in those who fight against temptations and the enticements of sin even unto death, but also that that aid is efficacious and bears effect.

The second part also holds: namely, that adults who die soon after receiving grace possess the gift of perseverance, by way of protection, distinct from habitual grace and the aids joined to it. For perseverance properly so called is a gift proceeding from the special mercy and providence of God: but those who die soon after receiving grace possess the gift of perseverance properly so called, if not internal, at least external, namely the protection of God who out of mercy snatches them from this mortal life in that state: therefore in them too perseverance is a gift distinct from habitual grace. The major is evident from the first Conclusion. The minor, however, Saint Augustine expressly hands down in chapter 1 of De bono perseverantia: > But this, he says, about which we are now treating, the perseverance by which one perseveres in Christ unto the end, he must in no way be said to have had, who has not persevered unto the end: rather he who was faithful one year, and as short a time below as can be conceived, if he lived faithfully until he died, had this more than he of many years, if he fell away from the steadfastness of faith a brief time before death. < By which he signifies that that perseverance, concerning which he disputes against the Semipelagians, who denied it to be a special gift of God, that perseverance, I say, consists in this, that one die faithfully, even though he be faithful of one year, or of one month, day, hour, or quarter of an hour, provided, that is, he underwent death in the state of sanctifying grace. Hence in chapter 17 of the same book he writes: > See how far from the truth it is to deny that perseverance unto the end of this life is a gift of God, since He Himself gives the end to this life when He wills, which if He gives before an imminent fall, He makes man persevere unto the end: but more marvelous, and more evident to the faithful, is the largess of the goodness of God, such as is given even to little children, to whom obedience of that age is not possible, that this grace be given. < By which he plainly teaches that the gift of final perseverance is conceded even to little children dying before the use of reason; not indeed internal and actually efficacious, of which they are incapable, but external, and flowing from the singular protection and providence of God disposing their death at the time when they are in grace, and not suffering them to live longer, lest, exposed to graver temptations and the enticements of sins and the changeableness of free will, they lose grace before death: according to that word of Wisdom 4: He was taken away, lest wickedness should change his understanding, or deceit should deceive his soul. Wherefore although that gift of perseverance is not something internal distinct from sanctifying grace, at least it is the gift of external protection and the singular mercy of God.

You will say. In that case in which someone dies immediately after receiving grace, he has no time for deliberating and eliciting voluntary acts; but only this is required, that grace be preserved, and that death arrive while it perseveres: but the certainty of death is something natural, nor can it be reckoned a gift of God; indeed rather it is the punishment of sin: since by sin death entered into the world, says the Apostle to the Romans 5; but the preservation of grace is a general benefit of the supernatural order: therefore the conjunction of the two ought not to be reckoned a singular grace. — I answer, that although the infusion of grace, considered in itself, is a common or general benefit: yet its infusion and preservation, unto this end, that it be joined with death, is a special benefit of God: because grace is infallibly annexed to this conjunction, and proceeds from His efficacious intention. Similarly also, if death be considered inasmuch as it is common to all men, it is not a gift of God but the punishment of sin; yet insofar as it is a certain condition required for possessing an immovable state in grace and for obtaining eternal glory, it is conceded out of the special grace of God and is His special benefit, just as is that blessedness to which it leads. This Saint Augustine explains most excellently lib. 13. De Civit. Dei: So much, he says, did God bestow the grace of faith, that death, which is acknowledged to be contrary to life, became the instrument by which one passes over to life.

Third Conclusion. — THE GIFT OF PERSEVERANCE IS SO GRATUITOUS THAT NO ONE CAN MERIT IT DE CONDIGNO, AND YET IT CAN BE MERITED DE CONGRUO.

The first part of the conclusion is evident from what has been said, whereby it has been sufficiently proved that perseverance is a special gift of the grace of God, and is conferred freely and not from merits; and Saint Augustine proves this throughout the whole book De dono perseverantiae, and likewise in the book De correptione et gratia, where he either confesses that he does not know the cause of the conferral of this outstanding gift upon one rather than another, or reduces it to the sole mercy and goodness of God. For thus he says in chapter 5: > If here too I am asked why God did not give perseverance to those to whom He gave love, that they might live Christianly, I answer that I do not know. < And further on: > It is indeed wonderful, and greatly to be wondered at, that God does not give perseverance to some of His sons whom He regenerated in Christ, to whom He gave faith, hope, and love: while He pardons such great crimes to the sons of others, and by imparting His grace makes them His sons. < And afterwards addressing the Pelagians he says: > Let those answer who ridicule us when we exclaim in matters of this kind: how unsearchable are His judgments, and His ways past finding out! for neither does God fail to give this to whom He wills, or does that Scripture lie which says of the death of a just man as though untimely: He was taken away lest wickedness should change his understanding, or lest deceit should deceive his soul. Why therefore does God give so great a benefit to some and not to others, with whom there is no iniquity nor respect of persons, and in whose power it is how long each one remains in this life, which is called temptation upon earth? Therefore as they are compelled to confess that it is a gift of God that man end this life before he be changed from good to evil: yet why it is given to some and not given to others, they are ignorant; > let them testify with us that perseverance in man is a gift of God according to the Scriptures, of which I have already adduced many testimonies; and let them deign to be ignorant with us why it is given to some and not to others, without murmuring against God. <

You will say. The Council of Trent, in Canon 22 cited above, anathematizes him who shall say that one justified cannot persevere in the justice received with the special aid of God: but this would be false if the justified man could not merit the grace of perseverance; since that would be beyond his grasp and powers: therefore he can merit it. — I distinguish the minor: if he could not merit it de condigno, I concede; if he could not merit it de congruo only, I deny. I confess therefore that one justified can, when divinely supplied with aids, so exhibit himself as a faithful servant and minister toward God as to receive new aids day by day, by which he proceeds from virtue to virtue, until God be seen as the God of gods in Sion; yet he cannot so act by his merits that God be bound by justice, or by fidelity, to supply him the grace for persevering.

The second part is proved, namely that we can merit de congruo that grace of perseverance; for this truth the Council of Trent expressly hands down, Session 6, chapter 13, where it has these words: > As touching the gift of perseverance, of which it is written: He that shall persevere unto the end, the same shall be saved; which thing indeed can be had from nothing else than from Him who is able to establish him who stands that he stand perseveringly, and to restore him who falls. < Shortly after: > Although all ought to place and repose their most firm hope in God's aid; for God, unless they be wanting to His grace, as He has begun the good work, so will He perfect it, working to will and to accomplish. Wherefore he who thinks himself to stand, let him take heed lest he fall, and with fear and trembling work out his salvation; in labors, in watchings, in almsdeeds, in prayers and oblations, in fastings and chastity. <

This same truth Saint Augustine also commends in the book De bono perseverantia, chapter 6, where he affirms that it can be earned: > This is given to those who pray; but He willed to admonish us by our prayer from whom we receive these benefits. < And chapter 16: > Since it is established that God has prepared other things even for those who do not pray, as the beginning of faith, and other things only for those who pray, as for those persevering unto the end, certainly he who thinks he has this of himself does not pray that he may have it. < And chapter 20: > When prayer is made by the Saints, almost nothing else is understood to be asked than perseverance. < Therefore God is accustomed to bestow that immense benefit of final perseverance both upon the assiduous exercise of good works and upon continual and frequent prayer: it behooves each one of us then to be faithful even unto death, and that God may render to us the promised crown of life, let us hold that which we have, that no man take our crown.

Finally let us hear Saint Bernard admonishing us: > Hold what you hold, ⟦hosticaeque?⟧ join the tail to the cupid, and the tunic of the grace of God now woven through, ⟦cura fucare?⟧, and reaching to the heel, since to have begun will profit nothing, if, which God forbid, it should not fall to you to persevere: for perseverance alone gives form to merit, rewards the runner, crowns the combatant, and leads to port the ship> faring soul: it alone presents beforehand a certain semblance ⟦quandam⟧ of eternity: for it alone is ⟦aeternitas reddita⟧, or that which restores man to eternity. <

You will ask. Whether, and in what manner, the gift of final perseverance is distinguished from confirmation in grace? — I answer that it seems more probable that the two gifts do not differ essentially; both because the gift of confirmation in grace, like the gift of final perseverance, leads the man to whom it is granted to the harbor of eternity; and because Sacred Scripture uses both gifts indifferently for one and the same thing. Thus Psalm 36: But the Lord confirmeth the just. 2 Thessalonians 3: But the Lord is faithful, who shall confirm and keep you from evil. Hence Saint Augustine in book De correptione et gratia, chapters 11 and 12, uses the two gifts for one and the same thing, while he says that the Apostles had the gift of perseverance, although it is certain they were confirmed in grace. — Yet I distinguish accidentally, chiefly in this, that the gift of perseverance be common to all the predestinate: whereas the other is most special, granted to outstanding persons alone, as to the Blessed Virgin, the Apostles, and a few others. Moreover the gift of confirmation adds above perseverance a certain singular excellence and abundance of aids: for although the temptations may be graver and more difficult, victory is easier and sweeter in the confirmed than in those merely persevering. Some add that one having the gift of perseverance can be tempted, so as in fact to be tempted unto mortal sin, even if nowhere succumbing to the temptation: but one confirmed in grace cannot be spurred on and assailed by such temptations: for this seems to have been the privilege of the Virgin Mother of God, that she was neither tempted nor incited unto mortal sin, indeed not even unto venial sin.