2. Augustinianism.—This system, so called because its defenders pretend to base it on the [pg 249] authority of St. Augustine, has some points of similarity with Thomism but differs from the latter in more than one respect, especially in this that the Augustinians,[745] though they speak with great deference of the gratia per se efficax, hold that the will is not physically but only morally predetermined in its free acts. Hence Augustinianism may fitly be described as the system of the praedeterminatio moralis. Its most eminent defender is Lawrence Berti, O. S. A. (1696-1766), who in a voluminous work De Theologicis Disciplinis[746] so vigorously championed the Augustinian theory that Archbishop Jean d'Yse de Saléon, of Vienne,[747] and other contemporary theologians combated his teaching as a revival of Jansenism. Pope Benedict XIV instituted an official investigation, which resulted in a decree permitting Augustinianism to be freely held and taught.
a) Whereas Thomism begins with the concept of causa prima and motor primus, Augustinianism is based on the notion of delectatio coelestis or caritas. Berti holds three principles in common with Jansenius: (1) Actual grace consists essentially in the infusion of celestial delectation. (2) This heavenly delectation (i.e. grace) causally precedes free-will in such wise that its relative intensity in every instance constitutes the law and standard of the will's disposition to do good.
(3) Simultaneously with this celestial delectation, concupiscence (delectatio carnalis, concupiscentia) is doing its work in fallen man, and the two powers constantly contend for the mastery. So long as celestial delectation (i.e. grace) is weaker than, or equipollent with, concupiscence, the will inevitably fails to perform the salutary act to which it is invited by the former. It is only when the delectatio coelestis overcomes concupiscence (delectatio coelestis victrix) that free-will can perform the act inspired by grace. There is a fourth principle, and one, too, of fundamental importance, which brings out the essential difference between Augustinianism and Jansenism, viz.: the delectatio coelestis never overpowers the will but leaves it free to choose between good and evil.[748]
b) The relation between merely sufficient and efficacious grace in the Augustinian system, therefore, may be described as follows: Merely sufficient grace imparts to the will the posse but not the velle, or at best only such a weak velle that it requires the delectatio victrix (gratia efficax) to become effective. Efficacious grace (delectatio coelestis victrix), on the other hand, impels the will actually to perform the good deed. Hence there is between the two an essential and specific difference, and the efficacy of that grace which leads to the performance of salutary acts does not lie with free-will but depends on the delectatio coelestis, which must consequently be conceived as gratia efficax ab intrinseco sive per se.[749]
c) Nevertheless, the necessity of the gratia efficax ab [pg 251] intrinseco, according to the Augustinian theory, is not due to the subordination of the causa secunda to the causa prima, as the Thomists contend, but to a constitutional weakness of human nature, consisting in this that its evil impulses can be overcome solely by the delectatio coelestis victrix (gratia efficax, adiutorium quo. The case was different before the Fall, when the gratia versatilis (gratia sufficiens, adiutorium sine quo non) sufficed for the performance of salutary acts.[750]
d) However, the Augustinians insist against the Jansenists, that the delectatio coelestis (i.e. efficacious grace) does not intrinsically compel the will, but acts merely as a praemotio moralis, and that while the will obeys the inspiration of grace infallibly (infallibiliter) it does not do so necessarily (non necessario). With equal certainty, though not necessarily, the will, when equipped solely with sufficient grace, succumbs to concupiscence. The ultimate reason for the freedom of the will is to be found in the indifferentia iudicii.[751] By way of exemplification the Augustinians cite the case of a well-bred man who, though physically free and able to do so, would never turn summersaults on a public thoroughfare or gouge out his own eyes.
Critical Estimate of Augustinianism.—On account of its uncritical methods Augustinianism has found but few defenders and deserves notice only in so far as it claims to base its teaching on St. Augustine.
Like the Bible, the writings of that holy Doctor have been quoted in support of many contradictory systems.[752] If the use of Augustinian terms guaranteed the possession of Augustinian ideas, Jansenius would have a strong claim to be considered a faithful disciple of St. Augustine. Yet how widely does not the “Augustinus Iprensis,” as he has been called, differ from the “Augustinus Hipponensis”! Augustinianism, too, utterly misconceives the terms which it employs. Space permits us to call attention to one or two points only.
a) In the first place Augustinianism labors under an absolutely false conception of sufficient grace.
How can that grace be sufficient for justification which is first described in glowing colors as parva et invalida and then in the same breath is declared to be insufficient except when reinforced by a gratia magna in the shape of delectatio victrix? What kind of “grace” can that be which in its very nature is so constituted that the will, under the prevailing influence of concupiscence, infallibly does the opposite of that to which it is supernaturally impelled? It is quite true that the distinction between gratia parva and gratia magna[753] is found in St. Augustine. [pg 253] However, he understands by gratia parva not sufficient grace, but the grace of prayer (gratia remote sufficiens), and by gratia magna, not efficacious grace as such, but grace sufficient to perform a good act (gratia proxime sufficiens).[754]