The case is different, however, with the theological virtues of faith and hope. These may continue to exist in the soul after charity has departed, and hence are not inseparable from sanctifying grace and charity, nor from the moral virtues. This consideration led Suarez to infer that, as the theological virtues of faith and hope may be infused into the soul independently of charity and before [pg 391] justification, they must be susceptible of increase in the course of justification without regard to the existing state of grace and charity.[1196] This is true of the sinner. In the justified, as Suarez himself admits, an increase of grace (or charity) probably always entails an increase of faith and hope,[1197]—a proposition which finds strong support in the decree of Trent which says: “This increase of justification Holy Church begs, when she prays: ‘Give unto us, O Lord, increase of faith, hope, and charity.’ ”[1198]
δ) A final question forces itself upon the enquiring mind, viz.: Is sanctifying grace capable of an indefinite increase, or is there a limit beyond which it cannot grow? In trying to find an answer to this question we must draw a careful distinction between the absolute and the ordinary power of God.
There is no intrinsic contradiction in the assumption that grace can be indefinitely augmented. True, it can never become actually infinite, as this would involve an absurdity.[1199] But if we regard the power of God as He sees fit to exercise it in the present economy (potentia Dei ordinata), we find that it is limited by two sublime ideals of holiness to which neither man nor angel can attain, viz.: the overflowing measure of sanctifying grace in the human soul of our Lord Jesus Christ[1200] and the “fulness of grace” granted to His Mother.[1201] Though [pg 392] these ideals are beyond our reach, we must not be discouraged, but try to approach them as nearly as possible.[1202]
Thesis III: Sanctifying grace is lost by mortal sin.
This thesis also embodies an article of faith.
Proof. Calvin asserted that neither justification nor faith can be lost by those who are predestined to salvation, and that the unpredestined are never truly justified. Luther held that justifying grace is lost solely through the sin of infidelity. Against the former the Council of Trent declared: “If anyone saith that a man once justified can sin no more, nor lose grace, and that therefore he that falls and sins was never truly justified; ... let him be anathema.”[1203] Against the latter the same council defined: “If anyone saith that there is no mortal sin but that of infidelity, or that grace once received is not lost by any other sin, however grievous and enormous, save by that of infidelity, let him be anathema.”[1204] At the same time, however, the Holy Synod expressly declared that venial sin does not destroy the state [pg 393] of grace: “For although during this mortal life, men, how holy and just soever, at times fall into at least light and daily sins, which are also called venial, they do not therefore cease to be just.”[1205]
a) This teaching is so obviously in accord with Sacred Scripture that we confine ourselves to quoting three or four passages. Ezechiel says that sanctifying grace may be irretrievably lost: “If the just man turn himself away from his justice, and do iniquity according to all the abominations which the wicked man useth to work, shall he live? All his justices which he hath done shall not be remembered; in the prevarication, by which he hath prevaricated, and in his sin, which he hath committed, in them he shall die.”[1206] Our Lord Himself admonishes His Apostles: “Watch ye and pray, that ye enter not into temptation.”[1207] St. Paul not only warns the faithful in general terms: “He that thinketh himself to stand, let him take heed lest he fall;”[1208] but expressly designates certain mortal sins as a bar to Heaven: “Neither fornicators, nor idolaters, nor adulterers, [pg 394] nor the effeminate, nor liers with mankind, nor thieves, nor covetous, nor drunkards, nor railers, nor extortioners, shall possess the kingdom of God.”[1209]
b) The teaching of Tradition was brought out clearly in the fight against Jovinian.
That wily heretic claimed the authority of St. John for the assertion that the grace of Baptism can never be lost. The Johannean passage in question reads: “Whosoever is born of God, committeth no sin: for His seed abideth in him, and he cannot sin, because he is born of God.”[1210] St. Jerome in his reply paraphrases the passage as follows: “Therefore I tell you, my little children, whosoever is born of God, committeth no sin, in order that you may not sin and that you may know that you will remain sons of God so long as you refrain from sin.”[1211] St. Augustine teaches: “If a man, being regenerate and justified, relapses of his own will into an evil life, assuredly he cannot say: ‘I have not received,’ because of his own free choice of evil he has lost the grace of God that he has received.”[1212] And St. Gregory the Great:
“As he who falls away from the faith is an apostate, so he who returns to an evil deed is regarded by Almighty God as an apostate, even though he may seem to retain the faith; for the one without the other can be of no use, because faith availeth nought without [good] works, nor [good] works without faith.”[1213] The penitential discipline of the primitive Church furnishes additional proofs for the doctrine under consideration. If grace could be lost in no other way than by unbelief, the Sacrament of Penance would be useless.[1214]