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Objection 1: It would seem that man possessed of grace needs no help
to persevere. For perseverance is something less than virtue, even as
continence is, as is clear from the Philosopher (Ethic. vii,
7,9). Now since man is justified by grace, he needs no further
help of grace in order to have the virtues. Much less, therefore,
does he need the help of grace to have perseverance.
Objection 2: Further, all the virtues are infused at once. But
perseverance is put down as a virtue. Hence it seems that, together
with grace, perseverance is given to the other infused virtues.
Objection 3: Further, as the Apostle says (Rm. 5:20) more
was restored to man by Christ's gift, than he had lost by Adam's
sin. But Adam received what enabled him to persevere; and thus man
does not need grace in order to persevere.
On the contrary, Augustine says (De Persev. ii): "Why is
perseverance besought of God, if it is not bestowed by God? For is
it not a mocking request to seek what we know He does not give, and
what is in our power without His giving it?" Now perseverance is
besought by even those who are hallowed by grace; and this is seen,
when we say "Hallowed be Thy name," which Augustine confirms by
the words of Cyprian (De Correp. et Grat. xii). Hence man,
even when possessed of grace, needs perseverance to be given to him by
God.
I answer that, Perseverance is taken in three ways. First, to
signify a habit of the mind whereby a man stands steadfastly, lest he
be moved by the assault of sadness from what is virtuous. And thus
perseverance is to sadness as continence is to concupiscence and
pleasure, as the Philosopher says (Ethic. vii, 7). Secondly,
perseverance may be called a habit, whereby a man has the purpose of
persevering in good unto the end. And in both these ways perseverance
is infused together with grace, even as continence and the other
virtues are. Thirdly, perseverance is called the abiding in good to
the end of life. And in order to have this perseverance man does not,
indeed, need another habitual grace, but he needs the Divine
assistance guiding and guarding him against the attacks of the
passions, as appears from the preceding article. And hence after
anyone has been justified by grace, he still needs to beseech God for
the aforesaid gift of perseverance, that he may be kept from evil till
the end of his life. For to many grace is given to whom perseverance
in grace is not given.
Reply to Objection 1: This objection regards the first mode of
perseverance, as the second objection regards the second.
Hence the solution of the second objection is clear.
Reply to Objection 3: As Augustine says (De Natura et Gratia
xliii) [De Correp. et Grat. xii]: "in the original state man
received a gift whereby he could persevere, but to persevere was not
given him. But now, by the grace of Christ, many receive both the
gift of grace whereby they may persevere, and the further gift of
persevering," and thus Christ's gift is greater than Adam's
fault. Nevertheless it was easier for man to persevere, with the gift
of grace in the state of innocence in which the flesh was not rebellious
against the spirit, than it is now. For the restoration by Christ's
grace, although it is already begun in the mind, is not yet completed
in the flesh, as it will be in heaven, where man will not merely be
able to persevere but will be unable to sin.
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