On the heresy of Pelagianism cfr. *F. Wörter, Der Pelagianismus nach seinem Ursprung und seiner Lehre, Freiburg 1874.—F. Klasen, Die innere Entwicklung des Pelagianismus, Freiburg 1882.—Schwane, Dogmengeschichte, Vol. II, 2nd ed., § 60 sqq., Freiburg 1895.—H. Zimmer, Pelagius in Irland, Berlin 1901.—Warfield, Two Studies in the History of Doctrine, New York 1897.—Tixeront, Histoire des Dogmes, Vol. II, 2nd ed., Paris 1909 (English tr., St. Louis 1914).—Pohle in the Catholic Encyclopedia, Vol. XI, pp. 604-608.—B. J. Otten, S. J., A Manual of the History of Dogmas, Vol. I, pp. 357 sqq.
On Semi-Pelagianism cfr. Suarez, De Gratia, Prolegom., V, 5 sqq.—Livinus Meyer, De Pelag. et Semipelag. Erroribus.—Wiggers, Geschichte des Semipelagianismus, Hamburg 1835.—A. Hoch, Lehre des Johannes Cassianus von Natur und Gnade, Freiburg 1895.—*A. Koch, Der hl. Faustus, Bischof von Riez, Stuttgart 1895.—Fr. Wörter, Zur Dogmengeschichte des Semipelagianismus, Münster 1900.—Sublet, Le Semipélagianisme, Namur 1897.—Tixeront, Histoire des Dogmes, Vol. II, 2nd ed., Paris 1909 (English tr., St. Louis 1914).—Pohle in the Catholic Encyclopedia, Vol. XIII, pp. 703-706.—B. J. Otten, S. J., A Manual of the History of Dogmas, Vol. I, pp. 379 sqq.
On Jansenism cfr. *Steph. Dechamps, De Haeresi Ianseniana, Paris 1645.—Ripalda, De Ente Supernaturali, Vol. III: “Contra Baium et Baianos,” Cologne 1648.—Duchesne, Histoire du Baianisme, Douai 1731.—*Linsenmann, Michael Bajus und die Grundlegung des Jansenismus, Tübingen 1867.—A. Schill, Die Konstitution Unigenitus, ihre Veranlassung und ihre Folgen, Freiburg 1876.—Ingold, Rome et France: La Seconde Phase du Jansénisme, Paris 1901.—P. Minges, O. F. M., Die Gnadenlehre des Duns Scotus auf ihren angeblichen Pelagianismus und Semipelagianismus geprüft, Münster 1906.—Lafiteau, Histoire de la Constitution Unigenitus, 2 vols., Liège 1738.—Van den Peereboom, Cornelius Jansenius, Septième Évêque d'Ypres, Bruges 1882.—J. Forget in the Catholic Encyclopedia, Vol. VIII, pp. 285-294.—B. J. Otten, S. J., A Manual of the History of Dogmas, Vol. II, pp. 507 sqq.
Section 2. The Gratuity Of Actual Grace
All grace ex vi termini is a free gift.[406] This applies particularly to Christian grace, which is so absolutely gratuitous that its gratuity, together with its necessity, may be called the groundwork of the Catholic religion.
1. State of the Question.—To show what is meant by “gratuity” (gratuitas) we must first explain the technical term “merit.”
a) “Merit” (meritum=that which is earned) is that property of a good work which entitles the performer to receive a reward from him to whose advantage the work redounds.