第144章

There is an habitual grace, called also justifying and sanctifying, which is conceived as a quality residing in the soul, containing the innate virtues and gifts of the Holy Spirit, and inseparable from charity.In other words, habitual grace is the symbol of the predominance of good impulses, which lead man to order and love, and by means of which he succeeds in subduing his evil tendencies and remaining master in his own domain.As for actual grace, that indicates the external means which give scope to the orderly passions and serve to combat the subversive passions.

Grace, according to Saint Augustine, is essentially gratuitous, and precedes sin in man.Bossuet expressed the same thought in his style so full of poesy and tenderness: When God formed the bowels of man, he originally placed goodness there.In fact, the first determination of free will is in this natural goodness, by which man is continually incited to order, to labor, to study, to modesty, to charity, and to sacrifice.Therefore Saint Paul could say, without attacking free will, that, in everything concerning the accomplishment of good, God worketh in us both to will and to do.For all the holy aspirations of man are in him before he begins to think and feel; and the pangs of heart which he experiences when he violates them, the delight with which he is filled when he obeys them, all the invitations, in short, which come to him from society and his education, do not belong to him.

When grace is such that the will chooses the good with joy and love, without hesitation and without recall, it is styled efficacious.Every one has witnessed those transports of soul which suddenly decide a vocation, an act of heroism.Liberty does not perish therein; but from its predeterminations it may be said that it was inevitable that it should so decide.And the Pelagians, Lutherans, and others have been mistaken in saying that grace compromised free choice and killed the creative force of the will; since all determinations of the will come necessarily either from society which sustains it, or from nature which opens its career and points out its destiny.

But, on the other hand, the Augustinians, the Thomists, the congruists, Jansen, Thomassin, Molina, etc., were strangely mistaken when, sustaining at once free will and grace, they failed to see that between these two terms the same relation exists as between substance and form, and that they have confessed an opposition which does not exist.Liberty, like intelligence, like all substance and all force, is necessarily determined, -- that is, it has its forms and its attributes.Now, while in matter the form and the attribute are inherent in and contemporary with substance, in liberty the form is given by three external agents, as it were, -- the human essence, the laws of thought, exercise or education.Grace, in fine, like its opposite, temptation, indicates precisely the fact of the determination of liberty.

To sum up, all modern ideas regarding the education of humanity are only an interpretation, a philosophy of the Catholic doctrine of grace, a doctrine which seemed obscure to its authors only because of their ideas upon free will, which they supposed to be threatened as soon as grace or the source of its determinations was spoken of.We affirm, on the contrary, that liberty, indifferent in itself to all modality, but destined to act and to take shape according to a preestablished order, receives its first impulse from the Creator who inspires it with love, intelligence, courage, resolution, and all the gifts of the Holy Spirit, and then delivers it to the labor of experience.It follows from this that grace is necessarily pre-moving, that without it man is capable of no sort of good, and that nevertheless free will accomplishes its own destiny spontaneously, with reflection and choice.In all this there is neither contradiction nor mystery.

Man, in so far as he is man, is good; but, like the tyrant described by Plato, who was, he too, a teacher of grace, man carries in his bosom a thousand monsters, which the worship of justice and science, music and gymnastics, all the graces of opportunity and condition, must cause him to overcome.Correct one definition in Saint Augustine, and all that doctrine of grace, famous because of the disputes which it excited and which disconcerted the Reformation, will seem to you brilliant with clearness and harmony.

And now is man God?

God, according to the theological hypothesis, being the sovereign, absolute, highly synthetic being, the infinitely wise and free, and therefore indefectible and holy, Me, it is plain that man, the syncretism of the creation, the point of union of all the potentialities manifested by the creation, physical, organic, mental, and moral; man, perfectible and fallible, does not satisfy the conditions of Divinity as he, from the nature of his mind, must conceive them.Neither is he God, nor can he, living, become God.

All the more, then, the oak, the lion, the sun, the universe itself, sections of the absolute, are not God.At the same stroke the worship of man and the worship of nature are overthrown.

Now we have to present the counter-proof of this theory.

From the standpoint of social contradictions we have judged of the morality of man.We are to judge, in its turn and from the same standpoint, the morality of Providence.In other words, is God possible, as speculation and faith offer him for the adoration of mortals?

2.-- Exposition of the myth of Providence.-- Retrogression of God.

Among the proofs, to the number of three, which theologians and philosophers are accustomed to bring forward to show the existence of a God, they give the foremost position to universal consent.