CHAPTER 59

[1437] Ezech. 36: 27

[1438] Ps. 134:6.

[1439] Esther 13:9; 14:13, 15:11.

[1440] See also Prov. 21: I; Ecclu. 33: 13, 24-47; John 10: 27; 17: 2; Phil. 2:13.

[1441] Denz.: no. 182.

[1442] 1 ad Bonif.: chap. 20

[1443] Concordia, ed. Paris, 1876, pp. 51, 565. Cf. also the index, s. v. Auxilium. Cf. also Lessius, De gratia efficaci, chap. 18, no. 7: Not that he who accepts accepts by liberty alone but because from liberty alone arises the distinction between the two, not from diversity previous aid of grace.

[1444] John 15: 5.

[1445] I Cor. 4: 7

[1446] See Aristotle, Met.: IX 3.

[1447] In Ep ad Eph, chap. 3, lect. 2. See also la IIae, q. 109, a. 1, 2, 9, 10; q. 113, a. 7, 10.

[1448] In Ep. ad Tim, 2: 6.

[1449] Ia, q. 23, a. 5, ad 3.

[1450] Ia IIae, q. 106, a. 2, ad 2.

[1451] IIa IIae, q. 2, a. 5, ad 1.

[1452] Alvarez, De auxiliis, Bk. III, disp. 80; Gonet, Clypeus thom., De vol. Dei, disp. 4, no. 147; del Prado, De gratia et libero arbitrio, III, 423.

[1453] Cf. Ia IIae, q. 79, a. 3. See also Tabula aurea s. v. Satisfactio, no. 36.

[1454] la, q. 19, a. 6, ad I.

[1455] Ibid.

[1456] 1a, q. 21, a. 4.

[1457] See St. Augustine, De natura et gratia, chap. 43, no. 50 (PL., XLIV, 271) ; Council of Trent, Sess. VI, chap. II (Denz, no. 804).

[1458] 1a, q. 19, a. 6.

[1459] PL, CXXVI, 123; Denz.: 17th ed.: p. 145 no. 320 note 2.

[1460] Ia, q. 20, a. 3.

[1461] 1 Cor. 4: 7.

[1462] Ia, q. 23, a. 5.

[1463] Ia Ilae, q. 79, a. 2.

[1464] Causalitas divina requisita ad actum physicum peccati praescindit omnino a malitia.

[1465] Rom. 9:14-24.

[1466] In Joan., tr. 26.

[1467] Ia, q. 23, a. 5.

[1468] Does the phrase "ante praevisa merita" imply a succession in God? This has been recently asserted. But it is clear that Thomists recognize in God only one act, by which God wills efficaciously the merits of the elect in order to save them. Not on account of this does God will that, says St. Thomas (Ia, q. 19, a. 5): but He wills (by one and the same act) this to be on account of that. The principle of predilection (to be better than another, one must be more loved by God) is independent of all temporal succession

[1469] See eg.: Ia IIae, q. 10, a. 4, ad 3.

[1470] In his recent treatise Anthropologia supernaturalis, De gratia, (Turin, 1943, p. 199): Msgr. P. Parente confused the Thomistic sensus divisus with that of Calvin. Calvin said: Under efficacious grace the power to the opposite does not remain, it only reappears afterward. Thomists say nothing like that. Parente's position is syncretistic, an attempted medium between Thomism and Molinism. Now there can be no medium between these [two contradictory propositions: God knows futuribilia before His decrees, and God doesnot know futuribilia before His decree. God's knowledge either determines, or it is determined; there is no medium].

[1471] Cf. Ia, q. 23, a. 4.

[1472] See del Prado, De gratia, 1907, III, 417-67: Utrum Bannezianismus sit vera comeodia Molinistis inventa.

[1473] Concordia, Paris, 1876, p. 152.

[1474] Ia, q. 23, a. 3.

[1475] Rom. 9: 14-24; II: 33-36.

[1476] OEvres completes, Paris, 1845, p. 664. See also his index, s. v. Grace. See also his La defense de la tradition, XI, 19-27.

[1477] Thus a grace may be efficacious for an imperfect act and yet only sufficient in relation to the perfect act which ought to follow. See del Prado, De gratia et libero arbitrio, Fribourg, 1907, II, 5-23.

[1478] Those Thomists, like Gonzales, Bancel, Guillermin, who extend to the limits the field of sufficient grace, still maintain, as an essential element of Thomism, that no fully salutary act can come to pass unless God's consequent will have so decreed from eternity. Actual and limited effects, says St. Thomas (Ia, q. 19, a. 4): proceed from God's infinite perfection by the determining decree of God's will and intellect. This terminology, it is clear, antecedes Duns Scotus.

[1479] See De praedest. sanctorum, passim.

[1480] Nothing positive and good can exist outside God without causal dependence on God. If this be denied, all proofs for the existence of God are compromised. God is, without any exception, the author of all that is good.