It follows that the necessitas peccandi antecedens does not destroy the liberty of the will or the moral imputability of those venial sins which a man actually commits; for it is merely a necessitas indeterminata, which refers not to certain particular instances, but to the one or other indeterminately. It follows further that God does not command the impossible when He insists that we should avoid venial sin, for He does not in each single case command something which is physically or morally impossible,[378] but merely demands a perfection which in itself is not entirely unattainable hic et nunc with the assistance of ordinary grace.[379]
β) The second theological reason for the impossibility of avoiding venial sin for any considerable time is based [pg 122] on the eternal scheme of salvation decreed by Divine Providence. This scheme of salvation must not, of course, be conceived as a divine precept to commit venial sins. It is merely a wise toleration of sin and a just refusal, on the part of the Almighty, to restore the human race to that entirely unmerited state of freedom from concupiscence with which it was endowed in Paradise, and which alone could guarantee the moral possibility of unspotted innocence. Both factors in their last analysis are based upon the will of God to exercise those whom He has justified in humility and to safeguard us against pride, which is the deadliest enemy of our salvation.[380] In making this wise decree God, of course, infallibly foresaw that no man (with the sole exception of those to whom He might grant a special privilege) would de facto be able to pass through life without committing venial sins. This infallible foreknowledge is based not alone on the scientia media, but also on the infirmity of human nature.
Hence Suarez was entirely justified in rejecting the singular opinion of de Vega,[381] that the Tridentine definition does not exclude the possibility of exceptions.[382]
Nevertheless the faithful are wisely warned against both indifference and despondency. “Let no one say that he is without sin, but let us not for this reason love sin. Let us detest sin, brethren. Though we are not without sins, let us hate them; especially let us [pg 123] avoid grievous sins, and venial sins, too, as much as we can.”[383]
Thesis V: No man can persevere in righteousness without special help from God.
This proposition is also de fide.
Proof. The Semipelagians asserted that man is able by his own power to persevere in righteousness to the end.[384] Against this teaching the Second Council of Orange defined: “Even those who are reborn and holy must implore the help of God, in order that they may be enabled to attain the good end, or to persevere in the good work.”[385] This definition was repeated in substance by the Council of Trent: “If any one saith that the justified either is able without the special help of God to persevere in the justice received, or that, with that help, he is not able; let him be anathema.”[386]
Perfect perseverance is the preservation of baptismal innocence, or, in a less strict sense, of the state of grace, until death. Imperfect perseverance is a temporary [pg 124] continuance in grace, e.g. for a month or a year, until the next mortal sin. Imperfect perseverance, according to the Tridentine Council, requires no special divine assistance (speciale auxilium).[387]
Final perseverance is either passive or active, according as the justified dies in the state of grace irrespective of his will (as baptized children and insane adults),[388] or actively coöperates with grace whenever the state of grace is imperilled by grievous temptation. The Council of Trent has especially this latter case in view when it speaks of the necessity of a speciale auxilium, because the special help extended by God presupposes coöperation with grace, and man cannot strictly speaking coöperate in a happy death. The Council purposely speaks of an auxilium, not a privilegium, because a privilege is by its very nature granted to but few, while the special help of grace extends to all the elect. This auxilium is designated as speciale, because final perseverance is not conferred with sanctifying grace, nor is it a result of the mere power of perseverance (posse perseverare). The state of sanctifying grace simply confers a claim to ordinary graces, while the power of perseverance of itself by no means insures actual perseverance (actu perseverare). The power of perseverance is assured by those merely sufficient graces which are constantly at the command of the righteous. Actual perseverance, on the other hand, implies a series of efficacious graces. God is under no obligation to bestow more than sufficient grace on any man; consequently, final perseverance is a special grace, or, more correctly, a continuous series of efficacious graces. [pg 125] The Council of Trent is therefore justified in speaking of it as “a great gift.”[389]
a) Sacred Scripture represents final perseverance as the fruit of prayer and as a special gift not included in the bare notion of justification.