c) We now proceed to the theological explanation of the dogma embodied in our thesis.
α) The purpose of this dogma is not, as Harnack[1166] thinks, “partly to assuage and partly to excite the restlessness that still remains, by means of the sacraments, indulgences, liturgical worship and ecclesiastical encouragement of mystical and monkish practices,” but to prevent undue security and careless assurance. What the Church condemns, in accordance with Sacred Scripture and Tradition, is the certitudo fidei, that vain confidence which leads men to feel certain that they are in the state of grace (inanis fiducia), not the certitudo spei, i.e. humble trust in God's abundant mercy. “As no pious person ought to doubt of the mercy of God, of the merit of Christ, and of the virtue and efficacy of the sacraments,” says the Tridentine Council, “even so each one, when he regards himself and his own weakness and indisposition, may have fear and apprehension touching his own grace; seeing that no one can know with a certainty of faith, which cannot be subject to error, that he has obtained the grace of God.”[1167]
One needs but to apply to theology the epistemological principles and criteria furnished by philosophy to perceive that the Catholic dogma is as reasonable as the Protestant theory is absurd. The Protestant syllogism: “I know with a certainty of faith that the penitent sinner who does his share, is justified through the grace of Christ; [pg 382] now, I, who am a penitent sinner, know with a certainty of faith that I have done my share; therefore, I know with a certainty of faith that I am justified,” may be formally correct, but the minor premise embodies a material error, because no man knows with a certainty of faith that he has done his share, unless it be specially revealed to him by God. No matter how sure I may feel of my own goodness, I have no certainty of faith, such as that which Mary Magdalen had, or that which was vouchsafed to the penitent thief on the cross, that I am justified. It is one of the approved rules of syllogistic reasoning that “the conclusion must follow the weaker premiss.”[1168] Hence, in the above syllogism the certainty cannot be of faith, but human and moral only. We do not mean to deny that God may grant to this or that individual a certainty of faith with regard to his justification; in fact theologians expressly teach that in such a rare and exceptional case the privileged person would be obliged to believe in his own justification, fide divinâ.[1169]
β) Can any one, without a special revelation, be theologically certain that he is justified? Theological certainty (certitudo theologica) is the result of a syllogism which embodies an article of faith in one of its premises and an obvious truth of reason in the other. Ambrosius Catharinus[1170] stands alone among Catholic theologians in holding that there are rare cases in which men do have a theological certainty as to their justification without a private revelation. All other writers deny the [pg 383] possibility: (1) because Scripture and Tradition do not countenance the proposition; (2) because there are no criteria available for such certainty outside of private revelation, and (3) because the Tridentine Council censured the assertion “that they who are truly justified must needs, without any doubt whatever, settle within themselves that they are justified.”[1171]
γ) For precisely the same reasons no man can be metaphysically certain of his own justification. Hence there remains only moral certainty. Moral certainty admits of varying degrees. The highest degree of moral certainty concerning justification can be had in the case of baptized infants, though, of course, we can never be metaphysically certain even in regard to them, because there is always room for doubt as to the intention of the minister and the validity of the matter and form employed in the administration of the sacrament. In the case of adults, certainty regarding justification varies in proportion to the measure in which it can be ascertained whether one has complied with all the requirements demanded by God. However, certainty may be so great as to exclude all reasonable doubt. St. Paul says: “I am sure that neither death nor life ... shall be able to separate us from the love of God, which is in Christ Jesus our Lord.”[1172] And St. Augustine: “What do we know? We know that we have passed from death to life. Whence do we know this? Because we love our brethren. Let no one ask another. Let each question his own heart; if he there finds fraternal charity, let him be sure that he has passed from death to life.”[1173] This teaching [pg 384] has led theologians to set up certain criteria by which the faithful may be relieved of unreasonable anxiety and obtain some sort of assurance as to the condition of their souls. Such criteria are: a taste for things spiritual; contempt of earthly pleasures; zeal and perseverance in doing good; love of prayer and pious meditation; patience in suffering and adversity; a fervent devotion to the Blessed Virgin Mary; frequent reception of the sacraments, etc.[1174]
Thesis II: Sanctifying grace admits of degrees and therefore can be increased by good works.
Both propositions contained in this thesis are de fide.
Proof. The Protestant contention that the grace of justification is shared in an equal measure by all the justified, was a logical deduction from Luther's false principle that men are justified by faith alone through the external justice of Christ. If this were true, good works would be superfluous, and all Christians would enjoy an equal measure of grace. Luther formally asserted this in his sermon on the nativity of the Blessed Virgin: “All we who are Christians are equally great and holy with the Mother of God.”[1175] [pg 385] The Catholic Church rejects this teaching. She holds that justification is an intrinsic process by which the justice and holiness of Christ becomes our own through sanctifying grace, and that consequently sanctifying grace may be present in the soul in a greater or less degree, according to the liberality of God and the disposition of the individual Christian, and those who are in the state of grace may augment it by good works. The Council of Trent formally defines these truths when it says: “[We receive] justice within us, each one according to his own measure, which the Holy Ghost distributes to every one as He wills, and according to each one's proper disposition and coöperation.”[1176] And: “[The justified], faith coöperating with good works, increase in that justice which they have received through the grace of Christ, and are still further justified....”[1177] The second and more important of these truths is re-iterated and emphasized in the canons of Session VI: “If anyone saith that the justice received is not preserved and also increased before God through good works, but that those works are merely the fruits and signs of justification [pg 386] obtained, but not a cause of the increase thereof: let him be anathema.”[1178]
a) The Tridentine Fathers base their teaching on a number of Scriptural texts which either expressly declare or presuppose that grace is capable of being increased in the soul after justification.
Thus we read in Prov. IV, 18: “The path of the just, as a shining light, goeth forwards and increaseth even to perfect day.”[1179] Ecclus. XVIII, 22: “Let nothing hinder thee from praying always, and be not afraid to be justified even to death: for the reward of God continueth for ever.”[1180] 2 Pet. III, 18: “Grow in grace and in the knowledge of our Lord and Saviour Jesus Christ.”[1181] 2 Cor. IX, 10: “[God] will increase the growth of the fruits of your justice.”[1182] Eph. IV, 7: “But to every one of us is given grace, according to the measure of the giving of Christ.”[1183] Apoc. XXII, 11 sq.: “He that is just, let him be justified still; and he that is holy, let him be sanctified still. Behold, I come [pg 387] quickly, and my reward is with me, to render to every man according to his works.”[1184]