Readings:—*Ruiz, De Praedestinatione et Reprobatione, Lyons 1628.—Ramirez, De Praedestinatione et Reprobatione, 2 vols., Alcalá 1702.—*Lessius, De Perfectionibus Moribusque Divinis, XIV, 2.—*Idem, De Praedestinatione et Reprobatione (Opusc., Vol. II, Paris 1878).—Tournely, De Deo, qu. 22 sqq.—Schrader, Commentarii, I-II, De Praedestinatione, Vienna 1865.—J. P. Baltzer, Des hl. Augustinus Lehre über Prädestination und Reprobation, Vienna 1871.—Mannens, De Voluntate Dei Salvifica et Praedestinatione, Louvain 1883.—O. Rottmanner, O. S. B., Der Augustinismus, München 1892.—O. Pfülf, S. J., “Zur Prädestinationslehre des hl. Augustinus,” in the Innsbruck Zeitschrift für kath. Theologie, 1893, pp. 483 sqq.—B. J. Otten, S. J., A Manual of the History of Dogmas, Vol. I, St. Louis 1917, pp. 281, 378, 382 sqq.
Chapter III. Grace In Its Relation To Free-Will
When we speak of the relation of grace to free-will, we mean efficacious grace; merely sufficient grace, as such, does not involve consent.
The Protestant reformers and the Jansenists denied the freedom of the human will under the influence of efficacious grace.
Catholic theologians have always staunchly upheld both the freedom of the will and the efficacy of grace, but they disagree in explaining the mutual relations between grace and free-will.