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

It is certain that faith is necessarily prerrequired for our justification; for this Sacred Scripture plainly attests, Matt. last chapter: He that believeth not shall be condemned. John 1: He gave them power to be made the sons of God, to them that believe in his name. John 3: Whoever doth not believe is already judged. Hebrews 11: Without faith it is impossible to please God. And again: He that cometh to God must believe that he is, and is a rewarder to them that seek him. Hence the Council of Trent, Session 6, chapter 6, says: But they are disposed unto justice itself, when, excited and aided by divine grace, they conceive faith from hearing, and are moved freely toward God, believing those things to be true which have been divinely revealed and promised. Hence St. Augustine, book On the Predestination of the Saints, chapter 7, says: Now the Apostle says man is justified from faith, not from works, because faith itself leads the way, whereby the rest are obtained which are properly called works, by which the just man liveth. Wherefore he teaches in many places, especially in the book On the Origin of Sins, chap., that without faith in the Incarnation, death, and resurrection of Christ not even the ancients could have been cleansed from sins so as to be just, and justified by the grace of God. The difficulty alone remains, what sort of act that of faith ought to be; that this may be perceived more clearly:

NOTE 1. The heretics of this time together with Calvin, book 3 of the Institutes, chapter 2, as said elsewhere, distinguish a triple faith: one historical, whereby we believe that the things revealed by God are true, and whereby we believe those things contained in the Sacred Scriptures to be true, because we are certain they have been proposed and handed down by God, who is true: concerning which faith the Apostle speaks to the Heb. 11: By faith we understand that the worlds were framed by the word

of God. The second they call the faith of miracles, which Calvin in the place praised just now defines thus: the faculty of working miracles. It can be more truly defined as historical faith itself, insofar as it has annexed the virtue of working miracles, namely by believing that nothing is impossible for God to do. Concerning which faith the Apostle speaks 1 Corinth. chap. 13: If I should have all faith, so that I could remove mountains. The third they call the faith of promises, whereby we believe the promises of God concerning the gratuitous remission of sins through the merits of Christ to be true; of which faith indeed, or confidence or trust, which man has in the promise and mercy of God, as Calvin says, mention is made in Matthew's last chapter in these words: He that believeth and is baptized shall be saved. And they say these three species of faith answer to three properties in God: historical faith to truth; the faith of miracles to power; the faith of promises to the goodness and mercy of God. — They add, however, that unto justification there is necessary not only historical faith (as Catholics will), nor even the faith of miracles; but only the faith of promises; which again they distinguish into two: one general, whereby we believe the remission of sins has been promised to all those who believe in Christ: another particular, whereby each one, applying to himself the divine promise, believes or rather trusts that all his sins have been forgiven him through Christ; which faith alone, the special faith, they contend justifies men. Hence Calvin, in the place cited just now, num. 7, defines justifying faith thus:

Now a right definition of faith will stand firm for us if we say it is a firm and certain knowledge of divine benevolence toward us, which, founded upon the truth of the gratuitous promise in Christ, through the Holy Spirit, is both revealed to our minds and sealed upon our hearts.

In which words although he wills faith to be a firm and certain knowledge, yet because he wills the object of this knowledge to be the benevolence of God, he understands nothing else by justifying faith than trust in God; which trust assuredly is not an act of intellect, but of will.

NOTE 2. As far as concerns the present difficulty, two acts of the intellect can be distinguished, of which the first is the very knowledge of truth certain and examined; the second however is the assent given to the truth proposed: which two acts are very much distinguished from each other; for the former connotes in the intellect itself cognition and understanding of what is affirmed or denied in the proposition; the latter however does not demand such penetration and understanding of what is affirmed or denied, but only signifies assent given to the proposition: which assent indeed is for the most part made without any disquisition of the truth proposed, as is plain in human faith, wherein for the most part on account of the great authority of the speaker we render assent to a thing otherwise unknown to us. Hence Calvin thinks this act of faith to be the knowledge of truths proposed in Scripture, but not assent; wherefore at num. 2 he inveighs against Catholic Doctors because they prerrequire only the assent of faith for justification. Hence at num. 5 he says this submission of judgment to be a preparation of faith, as it were adorned with the title of faith, of which nevertheless it is only the beginning; and therefore taken improperly with this word faith. He adds however:

docility with a desire of profiting stands far off from crass ignorance, in which those lie sluggish who are content with the faith implicit, such as is baptized by the Papists: for if Paul severely condemns those who, ever learning, never come to the knowledge of the truth; how much graver ignominy do they merit who deliberately affect to know nothing?

In which words Calvin feigns that we will that individual faithful men be held to have explicit faith and knowledge of no mystery; which indeed is an open lie; for there is no Catholic who does not hold that every adult ought explicitly to believe the two principal mysteries of faith, namely of the Trinity, and of the Incarnation, and therefore who is not held to acknowledge those mysteries with that knowledge which is prerrequired thereunto: but we deny that we ought to have perfect and examined knowledge of those mysteries which we believe explicitly, and that all the faithful are held to have such knowledge of every single mystery; and finally that justifying faith consists in apprehension and knowledge, but in the very assent which follows upon the authority of the proposer.

NOTE 3. That faith can be regarded in three ways in order to justification: first, as a previous disposition, whereby man, illumined by divine grace exciting and aiding, prepares himself unto the grace of justification: second, as the formal cause, so that the sense is: whether by faith alone apprehending the justice of Christ man is formally justified: thirdly finally, faith can be considered as something consequent for preserving justice, so that the sense is: whether faith alone without works suffices for forming justice and attaining salvation. But the heretics of this time will faith to be the cause of our justification, and to be prerrequired unto it as the instrument of receiving justice; not because it has not annexed other virtues, but because it alone justifies the impious. For as, says Calvin in the Antidote, the heat of the sun alone is that which warms the earth, yet heat itself is not alone in the Sun, but with its splendor: so faith must not be alone, but have companions, albeit those do not justify, but faith alone.

These things thus presupposed, three things especially are to be determined in this Question: First indeed, that the faith conducing to justification is not trust or the special faith of promises, but that faith or assent of the intellect whereby we believe those things to be true which have been divinely revealed and promised. Second, that that act of faith is not the very knowledge of the mysteries, but the assent which follows upon the authority of the proposer. Thirdly finally, that the other virtues and morally good acts, which are prerrequired unto justification together with faith, are also dispositions properly so called, no less than faith itself; nor are they less instruments of receiving justice than faith itself.

First Conclusion. — THE FAITH CONDUCING TO JUSTIFICATION IS NOT THAT SPECIAL TRUST WHEREBY EACH ONE IN PARTICULAR BELIEVES ALL HIS SINS TO HAVE BEEN FORGIVEN HIM ON ACCOUNT OF THE MERIT OF CHRIST. This was determined of faith in the Council of Trent, Session 6, Can. 12, in these words: If anyone shall say that justifying faith is nothing else than trust in the divine mercy which forgives sins for Christ's sake, or that it is that trust alone by which we are justified, let him be anathema.

Proof first from Sacred Scripture expressing justifying faith in words which signify that it pertains to the intellect, and that justification itself is attributed also to that faith which the heretics call historical and of miracles; thus Mark at the end: Preach the Gospel to every creature: he that believeth and is baptized shall be saved. John 6.: Thou hast the words of eternal life, and we have believed and have known that thou art Christ the Son of the living God, and that believing you may have life in his name. Rom. 10.: This is the word of faith which we preach, for if thou confess with thy mouth the Lord Jesus, and believe in thy heart that God hath raised him up from the dead, thou shalt be saved. Heb. 10., where having said: But my just one liveth by faith, he immediately signifies in the following chapter that this justifying faith pertains to the intellect, saying: By faith we believe that the worlds were framed by the word of God. And in the same place: without faith it is impossible to please God: for he that cometh to God must believe that he is, and is a rewarder to them that seek him: hence Acts 8., when the Eunuch, asking for Baptism, said: Behold water: what doth hinder me from being baptized? Philip answered: If thou believest with thy whole heart, thou mayest: and he answering said: I believe that Jesus Christ is the Son of God. From all which it is plain that the faith prerequisite to sanctifying grace pertains to the intellect, and therefore is not that confidence which the heretics strive to foist upon us.

The same truth the holy Fathers constantly teach, above all Cyril of Jerusalem, Catechesis 5., where he acknowledges and distinguishes a twofold faith: one dogmatic, which he calls historical; the other which is grace freely given, through which miracles are wrought: and he affirms that by dogmatic faith formed the thief on the cross attained salvation, and that in the same place we are saved thereby. St. Augustine subscribes in many places, especially book De Praedestinatione Sanctorum, where he demonstrates that faith, from which our salvation takes its origin, is a necessity and a gift of God: Although, he says, to believe itself is nothing else than to think with assent. For not everyone who thinks believes, since many think precisely so as not to believe, but everyone who believes thinks, and by believing thinks, and by thinking believes. St. Leo assents, Sermon ⟦illegible: sermon numeral⟧. On the Epiphany, in these words: This it is that justifies the impious, this it is that makes Saints out of sinners, if in one and the same our Lord Jesus Christ both true Divinity and true humanity be believed.

Proof finally by reason: The faith which is prerequisite to justification is that which Christ and the Apostles preached, and concerning which Catechumens must first be instructed before they approach baptism: but that faith pertains to the intellect: therefore the faith necessary for justification is an act of the intellect. Next, that confidence which each sinner has in the goodness and mercy of God is really distinguished from faith as something consequent upon it, or as cause from its effect, as the Apostle observes, Ephesians 3., in these words: In whom (namely Christ) we have confidence and access in confidence through his faith. For it sometimes happens that someone is justified by an act of formed faith before he has that confidence. Thus the woman with the issue of blood in Luke, chapter 8., declared she had had an act of formed faith, in these words: If I shall touch but his garment, I shall be healed; wherefore in the words following she is called daughter by Christ the Lord, because, as St. Jerome notes on that passage of the Gospel, by that act of formed faith she had been justified; afterwards however Christ exhorts her to have confidence, in these words: Be of good comfort, daughter, where confidence, or trust, presupposes the preceding justifying faith as a kind of cause of itself: therefore this confidence is not prerequisite to the grace of justification. Finally, that faith of special promise was fabricated gratuitously, since nowhere has God revealed to particular men that their sins are forgiven: let the heretics produce some texts of Scripture signifying that their own private sins have been forgiven by God; for they admit no other revelation besides Scripture itself; and nothing ought to be believed by divine and justifying faith except what God has revealed, since the object of faith is nothing other than truth revealed by God. I know indeed that when such insistence is made upon them, they produce testimonies of Scripture containing general promises, made to all rightly converted to God; or special ones, namely those made to Magdalene the penitent. Luc. i. the good thief. Luc. 23. The paralytic, Matth. 9. But these do not signify that the heretics themselves have been granted equal grace, nor can they prove by any text of Scripture that they have been rightly converted in particular and singly, nor does it follow that if God by special privilege revealed this to Magdalene, the Thief, and the Paralytic, he grants an equal grace also to Lutherans and Calvinists: therefore that confidence is altogether fabricated, and devised without any foundation.

The heretics reply, that they do not deny justifying faith to be an act of the intellect, but only that it does not include solely an act of the intellect, but also has an act of confidence, which pertains to the will. So Calvin in the places cited, where he speaks thus: We do not meanwhile deny that the office of faith is to subscribe to the truth of God, whenever, and whatever, and in whatsoever manner he speaks. — But this response does not prevent them from being truly in error; since they are unwilling for this act of the intellect to conduce to justification of itself, but only by reason of the confidence or trust joined to it, because they hold that only that faith is justifying which cannot coexist with mortal sin: but faith insofar as it precisely pertains to the intellect can coexist with mortal sin: therefore they hold that faith insofar as it precisely pertains to the intellect is not justifying. Next they wish justifying faith to be that by which we apprehend, receive, and apply justice to ourselves: yet they judge that we receive the offered promise of remission of sins by the will alone: therefore they are unwilling for faith regarded as pertaining to the intellect to conduce to justice. Finally, they are willing for faith pertaining to the intellect to conduce to justification no otherwise than the acts of hope and charity: but they teach that although the acts of hope and charity be joined to justifying faith, nevertheless these do not properly justify, but faith alone: therefore by parity they will that although justifying faith includes generally that faith insofar as it pertains to the intellect, namely insofar as it is taken for the assent given to things revealed by God, yet that very assent does not contribute to justification; which doctrine directly militates against the oracles of Sacred Scripture and of the holy Fathers praised by us above: therefore that response of the heretics does not vindicate them from error.

They object. 1. The heretics cite those texts of Scripture which seem to signify that justification follows upon faith, insofar as that signifies trust or confidence; thus Romans 4. Therefore by faith, that the promise might be firm to all seed according to grace, etc. — I answer, the text of the Apostle is not understood of a promise of justification made to this and that man severally and in particular, which promise the heretics wish to be included in confidence, which according to them is understood by the name of faith; but the Apostle speaks only of the promise of the calling of the Gentiles to faith, and of the coming of Christ the Lord, as is clear from what precedes; since he says it was promised Abraham that he would be the Father of all believers, not only in circumcision, that is of the Jews, but also in prepuce, that is of the Gentiles. Moreover St. Paul wills this promise to have been firm and stable on account of that dogmatic faith which Abraham had concerning the omnipotence of God; not however on account of the works of the Mosaic law; whence it comes about that this promise extends itself also to the Gentiles, for he subjoins: Therefore by faith, that the promise might be firm to all seed according to grace, that is, the promise might be fulfilled not only among the Jews, who according to the flesh are the sons of Abraham, but also among the Gentiles, who according to faith are the sons of Abraham: therefore the Apostle there speaks of faith insofar as it pertains to the intellect. Which moreover is established by the following words, for he says: He was confirmed (Abraham) in faith, giving glory to God: most fully knowing that whatsoever God hath promised, he is able also to perform: but the faith by which man knows that God is able to stand by his promises pertains to the intellect, for to know is an act of the intellect alone: therefore, etc.

They object. 2. That passage 1. John 5. These things I write to you, that believe in the Son of God, that you may know that you have eternal life. — I answer, the aforesaid text affords the heretics nothing at all, since the Apostle teaches there nothing except that whosoever believe as they ought have eternal life in hope, and will have the same in reality if they fall not away from the grace which they have attained through that faith. Next, even if they knew that, it would not follow that that justifying faith consisted in that confidence whereby each one trusts that his sins have been forgiven: since even if anyone knows that if he fall not away from the grace which he has attained he shall be saved, it does not follow that he is certain never to fall away from that same grace.

They object. 3. All those texts in which believers are bidden to be of good courage, and not to tremble about their salvation. Thus Psalm 26. The Lord is my light and my salvation, whom shall I fear? The Lord is the protector of my life, of whom shall I be afraid? Rom. 8. Who shall accuse against the elect of God? God that justifieth, who is he that condemneth? — I answer, all these texts are understood of firm hope in God which every believer ought to have in the goodness and mercy of God, but most especially the just, so that as long as God protects them they have nothing to fear; but this firm hope does not establish that false confidence with which the heretics cloak themselves: since from it does not follow that every believer certainly knows that he is in sanctifying grace, and that his sins have been forgiven him.

They object. 4. All those texts in which we are bidden to pray to God with certain confidence of obtaining those things for which we ask: thus Matth. 2. All things whatsoever you shall ask in prayer, believing, you shall receive. Mark 11. I say to you: all things whatsoever you ask when ye pray, believe that you shall receive them. James 1. If any of you want wisdom, let him ask of God, and it shall be given him, but let him ask in faith, nothing wavering. — I answer, the aforesaid texts likewise do not establish the dogma of the heretics; for it can be understood in three ways that a man ought to have confidence that he shall obtain those things which he asks: first, that he doubt not that God is able to do what he asks of him; second, that God wills to grant what the man asks, provided his prayer be made as it ought; third, finally, that he shall certainly obtain in particular what he asks. But I confess that the first and second kinds of confidence ought to accompany our prayers, not however the third, because without special revelation it can be certain to no one that he fulfils all the conditions desired for praying aright.

Finally they object that passage of Hebrews 10. Having confidence in the blood of Christ, let us draw near with a true heart in fullness of faith. And ch. 11. Faith is defined as the substance of things to be hoped for: by which it seems to be signified that faith is the certain expectation of the promised mercy of God. —

I answer, in the former text the Apostle is not dealing with the faith required for first justification, but with the increase of grace and justice: for unto such an assent, to which he exhorts them, he demands that amendment from sins and the laying aside of an evil conscience go before: for he says: Let us draw near with a true heart in fullness of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with clean water, let us hold fast the confession of our hope without wavering: therefore that text by no means favors the dogma of the heretics. To the second text I say that the Apostle by those words signifies only that faith is the foundation of all those things which are to be hoped for by us. That this faith pertains to the intellect, he indicates in the same place. For he says that it is the evidence of things that appear not: but evidence and conviction pertain to the intellect; and the other things he has in that chapter indicate the same: therefore it is false that faith there signifies the certain expectation of the promised mercy of God unto remission of sins.

Conclusion second. — THE ACT OF FAITH PREREQUISITE TO JUSTIFICATION IS NOT KNOWLEDGE, WHETHER PERFECT OR IMPERFECT, OF THE THINGS PROPOSED: BUT IT IS THE ASSENT WHICH THE INTELLECT RENDERS TO THE THINGS PROPOSED TO IT AND REVEALED.

The first part is proved, namely that the faith concurring unto justification is not perfect knowledge, by various texts of Scripture. First indeed from that passage Rom. 8. where the Apostle says that Abraham believed against hope in hope; for this manner of speaking signifies that the act of faith of Abraham was obscure and unevident, whereby he believed God saying that he, already advanced in age, would be the father of many nations: and accordingly that faith which contributed to the justification of Abraham was not perfect knowledge or understanding. — Likewise from that passage 2. Corinth. 1. bringing into captivity every understanding unto the obedience of faith, and having in readiness to revenge all disobedience when your obedience shall be fulfilled. But if justifying faith obtained perfect knowledge or understanding, there would be no need to bring the understanding into captivity so that one might believe the things proposed: for the intellect easily apprehends evident things and without any captivity assents to them. — Finally, from that passage of Hebrews 11. where faith is called the evidence of things that appear not, that is, things which are neither perceived by sense nor known by the force and efficacy of arguments; by which particle the Apostle denotes that the formal object of faith is a certain obscure testimony, according to which the material object of faith is not made manifest. — To these add that no wayfarer has ever had evident understanding and perfect knowledge of the mysteries of our faith, especially of the Trinity and the Incarnation, unless perhaps by some special privilege of God this evident knowledge has been granted to outstanding men.

The second part is proved, namely that the faith contributing justification is not even imperfect knowledge, but simple assent to the things proposed. It is proved, I say, by those texts of Holy Scripture in which faith is distinguished from any knowledge and understanding whatsoever of the mysteries. Thus Isaiah i. If you will not believe, you shall not understand. By which words it is signified that the assent of faith is prerequisite for obtaining knowledge of the things to be believed. Thus likewise John chapter 20., Christ the Lord speaking of access unto justification, unto which eternal life follows, pronounces blessed those who have not seen and have believed, that is, who not on account of certain reasons and arguments by which some truth is made manifest, but out of prompt obedience of the will render an undoubted and firm assent to the things revealed by God and proposed to be believed. Thus finally 1. ad ⟦illegible: one OCR line lost here, likely "Corinth. 12. ..." introducing the following clause⟧ the gift both of wisdom and of knowledge, through which we understand the truths from that divine faith itself, through which we believe those truths, not on account of their evidence, but only on account of the authority and veracity of him who reveals.

It is proved also by the authority of the holy Fathers, but most especially St. Augustine, tractate 29. on John, where he teaches that understanding of the mysteries goes before faith. To whom St. Prosper subscribes, book I. De vita contemplativa, chapter 19., where expounding and citing the aforesaid words of Isaiah he says: It is given to be understood that not faith exists from understanding, but understanding from faith; nor he who understands believes, but he who believes understands.

Theological reason also concurs. For first experience establishes that many rustics believe the mysteries of our faith with firm and undoubted assent, yet do not penetrate them even lightly: but to deny in them the benefit of justification on account of the lack of that knowledge is to judge against the common conception of the holy Fathers, but most especially St. Augustine, tractate 10. on John, where he teaches that idiots seize heaven. Whence in the book against the Letter of Fundamentum, chapter ⟦illegible: chapter number⟧. he says: Not the curiosity of understanding, but the simplicity of believing makes the crowd most safe. — Next, in that does not consist the act of faith, with which posited faith is not posited, and which removed faith nevertheless no less exists: but imperfect knowledge of the mysteries being posited, sometimes faith is not posited; because a kind of knowledge and apprehension of the mysteries of faith can exist in infidels; and that being removed, sometimes faith no less exists; for there are many idiots, as we said just now, who do not at all penetrate the mysteries of faith, yet firmly believe them by submitting their judgment. Hence St. Augustine, tractate I. on John: What is faith, but to believe what thou seest not? And Sermon 119. De tempore: ⟦uncertain: Considera quod caecus es, fidelis, non rationalis⟧. And Epistle 102. If Christ were born for those alone who can determine these things with certain understanding, we labor almost in vain in the Church. — Finally, if faith were nothing else than the very penetration of the mysteries, it would follow that the greater the knowledge of the mysteries, the more excellent the faith: but the consequence is false: for Christ the Lord in the Gospel celebrates the faith of very many who had attained no knowledge of the Gospel, nor of the mysteries contained in it. Such was the woman of Chanaan, to whom Christ said: O woman, great is thy faith: such is the Centurion, of whom he says: I have not found so great faith in Israel.

The Heretics object: Theirs it is to have knowledge, whose it is to render a reason: but all believers are bound to render a reason of the faith, or of those things they believe, to everyone asking, according to that passage 1. Peter 3. Being ready always to satisfy everyone that asketh you a reason of that hope and faith which is in you. Therefore each of the true faithful is bound to know the mysteries. —

I answer first, in the aforesaid text according to the Vulgate and Greek edition mention is not made of faith, but only of Christian hope, concerning which alone also St. Peter there treats, for he there deals with the patience which Christians ought to have in bearing tribulations which are inflicted upon them on account of the Christian faith. For he had said before: If you suffer anything for justice' sake, blessed are ye: and be not afraid of their fear, and be not troubled: but sanctify the Lord Christ in your hearts, being ready always to satisfy, etc.

I answer second, believers indeed are bound to knowledge of the mysteries, but not in the same manner: for it suffices for most to have simple knowledge of the principal mysteries of the faith, which they are bound to believe explicitly. Since indeed by the Apostle 1. Corinth. chapter 12. not all in the Church are Doctors, and there are divisions of graces, and to others is given the word of wisdom, to others the word of knowledge, not all Christians are bound to have understanding of the mysteries of our faith, such that they may confute gainsayers; this the Apostle demands only from a Bishop, Titus chapter 1.

They object 2. We can only intimate those things to others and confess them with the mouth which we know, because confession of the mouth proceeds from the knowledge of the one confessing: but every Christian is bound to confess Christ the Lord and his promises: according to that passage Romans 10. For if thou confess with thy mouth the Lord Jesus Christ, and believe in thy heart that God hath raised him up from the dead, thou shalt be saved: for with the heart we believe unto justice, but with the mouth confession is made unto salvation: therefore every believer is bound to have knowledge of the mysteries. —

I answer, that for Christians to profess the faith it suffices that by certain general reasons they be able to respond to infidels asking that the Christian faith is true, and all its mysteries most certain; namely that they were foretold before they existed, especially those which concern and follow upon the Incarnation of Christ the Lord; then that proclaimed by Christ the Lord and the Apostles they were confirmed by countless miracles, and propagated through various persecutions down even to us: which knowledge indeed ⟦uncertain: longe interior est ea⟧ that knowledge and understanding of the truths of the Gospel which the heretics require as prerequisite in the very men to be justified.

They object 3. The end and effect of justification, namely eternal life, is given only to those who know the true God and Jesus Christ, according to that passage John 17. Now this is life everlasting, that they may know thee the only true God, and Jesus Christ whom thou hast sent: but this knowledge cannot be had without penetration of the mysteries of the Trinity and the Incarnation: therefore that is prerequisite to true justifying faith. —

I deny the minor. For St. John does not intend that, nor does that particle may know stand for understanding and penetration of the divine Trinity and Incarnation, but for that knowledge which presupposes the assent of true faith, so that that particle may know sounds the same as may believe by divine faith: for what Christ the Lord there expresses by the word may know he shortly after explains by the word to believe: Thus speaking to his Father about his Apostles: and they have known truly that I went out from thee, and have believed that thou didst send me.

Conclusion third. — THE ACTS OF HOPE AND CHARITY ARE NOT RELATED MERELY CONCOMITANTLY TO JUSTIFICATION, BUT ARE TRULY DISPOSITIONS, AS IS FAITH ITSELF. This truth is evident from the Council of Trent, Session 6. chapter 6., where among the dispositions to sanctifying grace he enumerates not only faith but also fear: By which, he says, they are usefully shaken unto considering the mercy of God, and turning themselves are raised up in hope, etc.

It is proved from Sacred Scripture, in which justification is attributed not only to acts of faith, but also of hope and charity and fear. Thus Ecclesiasticus 1. The fear of the Lord driveth out sin. 1. John 3. He that loveth not abideth in death. Acts 3. Do penance, and be converted, that your sins may be blotted out, etc. By which it is clear that what the heretics foist upon us is false, that Scripture makes mention only of faith when there is question of justification and remission of sins.

You will say 1: Sacred Scripture requires only faith for justification: therefore the other dispositions are superfluous. It is proved from that passage Luc. 8. Believe only, and she shall be safe. —

I deny the antecedent: and in proof I say that there is no question there of justification, but of the raising of the dead maiden; which benefit Christ granted to the parent on account of the confidence he had in his goodness and clemency toward raising the dead maiden.

You will say 2: From Sacred Scripture works are excluded from the dispositions of justification. Thus Rom. 6. Justified freely by his grace. And within: We account a man to be justified by faith without the works of the law. And in the following chapter: If Abraham were justified by works, he hath glory, but not before God. And Ephesians 2. By grace you are saved through faith, and not of works, that no man may glory: therefore according to the Apostle works of fear, hope and love, penance, etc. are excluded from the dispositions required for justification, and only faith concurs thereto. —

I answer, that works are twofold: some precede faith, others follow it: the former the Apostle excludes, but not the latter, such as are the acts of hope, love and penance, which are founded in faith. That this is indeed the mind of the Apostle is evident, because he wishes to show that neither the Jews by the bare observance of the Mosaic law, nor the Gentiles through good works before faith in Christ received, could in fact have obtained justice from God; but from faith in Christ, which is the beginning of salvation and justification, and which is not given on account of preceding works, but is the gift of God. Wherefore the Apostle deservedly says that we are justified freely, because faith, which is the primary disposition and foundation of the dispositions unto justification, is given gratis.

You will say 3: Scripture openly testifies that we are justified by faith alone: therefore the other dispositions are superfluous for justification. The antecedent is proved from that passage Acts 15. In this everyone who believeth is justified. And Rom. 10.¹ Whosoever believeth in him shall not be confounded. And ch. 4. To him that believeth in him who justifieth the ungodly, his faith is reputed to justice according to the purpose of the grace of God: therefore only faith concurs unto justification. —

I deny the consequence; for by faith in the places cited is not understood bare faith, but with the other acts joined, which are understood to be necessary from elsewhere. For St. James chapter 2. openly teaches that man is justified by works, and not by faith only. — Nor should you reply together with the heretics that those acts indeed conduce to justification, but only by virtue of faith. For against this, rather does faith work by charity. Whence St. Augustine book 5. De Trinitate, chapter ⟦illegible: chapter number⟧, adds: charity itself makes faith useful: for without charity faith can indeed exist, but cannot profit. But mention of faith is made more often than of the other acts, because as the Council of Trent observes, Session 6. chapter 8. Faith is the beginning, foundation, and root of all justification, without which it is impossible to please God, and to come to the fellowship of his sons.

Finally you will say: Very many of the holy Fathers pronounce absolutely that faith alone justifies. For thus teach Origen on chapter 3. of Romans, Hilary 8. on Matthew, Aug. on Psalm 88. and Bernard, Epistle 1.; therefore it must be so believed. —

I answer, that by the name of faith the holy Fathers do not understand solitary faith distinct from the other acts of intellect and will, but faith formed by charity, and illuminated by the other acts of intellect and will, as we have said many times already.