Thus in the end all attempts to harmonize the dogmas of grace and free-will fail to solve the mystery, and we are compelled to exclaim with St. Paul: “O the depth of the riches of the wisdom and of the knowledge of God! How incomprehensible are His judgments, and how unsearchable His ways!”[779]
Readings:—Molinistic and Congruistic works of importance are: *Molina, S. J., Concordia Liberi Arbitrii cum Gratiae Donis, Lisbon 1588 (repr. Paris 1876).—Platel, S. J., Auctoritas contra Praedeterminationem Physicam pro Scientia Media, Douai 1669.—Henao, S. J., Scientia Media Historice Propugnata, Lyons 1655.—Idem, Scientia Media Theologice Defensa, Lyons 1674-6.—De Aranda, S. J., De Deo Sciente, Praedestinante et Auxiliante seu Schola Scientiae Mediae, Saragossa 1693.—*Suarez, S. J., De Concursu, Motione et Auxilio Dei, new ed., Paris 1856.—Idem, De Auxilio Efficaci, Paris ed., 1856, t. XI.—Idem, De Vera Intelligentia Auxilii Efficacis (Op. Posthum., t. X, Appendix).—*Lessius, S. J., De Gratia Efficaci (Opusc., t. II, Paris 1878).—Sardagna, S. J., Theologia Dogmatico-Polemica, Ratisbon 1771.—Wirceburgenses (Kilber, S. J.), De Gratia, new ed., Paris 1853.—Murray, De Gratia, Dublin 1877.—B. Jungmann, S. J., De Gratia, 6th ed., Ratisbon 1896.—Th. de Régnon, S. J., Bañez et Molina, Histoire, Doctrines, Critique, Métaphysique, Paris 1883.—Card. Mazzella, S. J., De Gratia Christi, 3rd ed., Rome 1882.—Palmieri, S. J., De Gratia Divina Actuali, thes. 49-58, Gulpen 1885.—*V. Frins, S. J., S. Thomae Doctrina de Cooperatione Dei cum Omni [pg 270] Natura Creata, Praesertim Libera, seu S. Thomas Praedeterminationis Physicae Adversarius, Paris 1890.—*Schiffini, S. J., De Gratia Divina, disp. 5, Freiburg 1901.—Card. Billot, S. J., De Gratia Christi et Libero Hominis Arbitrio, I, Rome 1908.—Limbourg, S. J. “Selbstzeichnung der thomistischen Gnadenlehre,” in the Innsbruck Zeitschrift für kath. Theologie, 1877.—B. J. Otten, S. J., A Manual of the History of Dogmas, Vol. II, St. Louis 1918, pp. 493 sqq.
Among the theologians who have tried to harmonize Thomism and Molinism we may mention, besides Ysambert and St. Alphonsus de' Liguori, *Tournely, De Gratia, Venice 1755.—Card. Jos. Pecci, Sentenza di S. Tommaso circa l'Influsso di Dio sulle Azioni delle Creature Ragionevoli e sulla Scienza Media, Rome 1885.—A. Adeodatus, J. Pecci's Schrift: Lehre des hl. Thomas über den Einfluss Gottes, etc., analysiert, Mainz 1888.—C. Krogh-Tonning, De Gratia Christi et de Libero Arbitrio S. Thomae Doctrina, Christiania 1898.—J. Herrmann, C. SS. R., De Divina Gratia, Rome 1904.
The history of the great controversy between Thomism and Molinism can be studied in H. Serry, O. P., Historia Congregationum de Auxiliis Divinae Gratiae, Louvain 1700 and Antwerp 1709.—Livinus de Meyer, S. J., Historia Controversiarum de Divinae Gratiae Auxiliis, Antwerp 1705.—*Schneemann, S. J., Entstehung der thomistisch-molinistischen Controverse, Freiburg 1879.—*Idem, Weitere Entwicklung der thomistisch-molinistischen Controverse, Freiburg 1880.—*Idem, Controversiarum de Divinae Gratiae Liberique Arbitrii Concordia Initia et Progressus, Freiburg 1881.
Part II. Sanctifying Grace
The grace of justification, commonly called sanctifying grace, is related to actual grace as an end to its means. Actual grace introduces the state of sanctifying grace or preserves and augments it where it already exists.
This fact makes it advisable to consider the genesis of sanctifying grace before studying its nature and effects.
We shall therefore treat in three chapters: (1) of the Process of Justification (iustificatio in fieri); (2) of the State of Justification (iustificatio in esse), and (3) of the Fruits of Justification (iustificatio in facto esse), or the Merit of Good Works.