The first-mentioned method has given birth to two closely related theological systems, Thomism and Augustinianism; the latter to Molinism and Congruism, which are almost identical in substance.
Besides these there is a fifth theory, which tries to reconcile the two extremes and may therefore be called eclectic.
That the human will is free, yet subject to the influence of grace, is an article of faith unhesitatingly accepted by all Catholic theologians. It is in trying to explain how grace and free-will coöperate, that the above-mentioned schools differ.
In approaching this extremely difficult and obscure problem we consider it our duty to warn the student against preconceived opinions and to remind him that the different systems which we are about to examine are all tolerated by the Church. To-day, when so many more [pg 232] important things are at stake and the faith is viciously assailed from without, the ancient controversy between Thomism and Molinism had better be left in abeyance.
Article 1. Thomism And Augustinianism
Thomism and Augustinianism both hinge on the concept of gratia efficax ab intrinseco s. per se, whereas Molinism and Congruism will not admit even the existence of such a grace.
1. The Thomistic Theory of Grace.—The true founder of the Thomistic system is not St. Thomas Aquinas, who is also claimed by the Molinists, but the learned Dominican theologian Bañez (1528-1604). His teaching may be summarized as follows:
a) God is the First Cause (causa prima) and Prime Mover (motor primus) of all things, and all created or secondary causes (causae secundae) derive their being and faculties, nay, their very acts from Him. If any creature could act independently of God, God would cease to be causa prima and motor primus.[706]
The influence of the First Cause is universal, that is to say, it produces all creatural acts without exception,—necessary and free, good and bad,—because no secondary cause has power to act unless it is set in motion by the motor primus.