ARTICLE VIII.

WHETHER WITHOUT GRACE MAN CAN AVOID SIN

State of the question. From the second article wherein it is said that fallen man can, with the natural concurrence of God, perform some good works, it is to be supposed likewise that with this natural concurrence he can, for a certain length of time, avoid sin and overcome slight temptations. For it is not necessary that he should continually sin by act, by a sin of commission, such as blasphemy, or of omission, such as never praying when he ought to pray, since the good of reason is not entirely extinct in him. As a matter of fact, this natural concurrence, although it is in a way due to human nature in general, may, as we have said, be called gratuitous in a certain sense with respect to\this man to whom it is given here and now rather than to another in whom God permits sin; from this standpoint it may be called grace, broadly speaking. This observation is necessary in order to reconcile various texts of the councils and of the Fathers on this question. Hence the problem, properly stated, is: whether man without grace, strictly speaking, can, over a long period of time, avoid mortal sins. Cf. above, Ia IIae, q. 109, a. z ad 2, and De veritate, q. 3, a. 14 ad 2 and 3.

That such is the proper statement of the question is evident from the objections or difficulties which are raised against the first article: it seems that man can, without grace, avoid sin: 1. because no one sins in that which is unavoidable; 2. because otherwise the sinner would be blamed without cause, if he could not avoid sin; 3. because a person who sins does not cease to be a man, and it is within his power to choose good or evil; for human nature after the fall is not totally corrupt.

However, as stated in the argument Sed contra, St. Augustine declared that: “Whoever denies that we ought to pray, lest we enter into temptation, ought to be removed from the ears of all and anathematized by the mouth of all, I have no doubt.”

In the body of the article there are two principal conclusions, which, all things considered, can and ought to be proposed thus: I. concerning fallen man avoiding mortal sin; 2. concerning the just man avoiding venial sins.

The first conclusion, which is proved in the second part of the article is as follows: Fallen man being in the state of mortal sin, cannot, without the addition of healing, habitual grace, continually avoid all mortal sin against the natural law and overcome all temptations. In this regard, St. Thomas seems to correct what he had said in II Sent., d. 28, q. I, a. 2.

1. This is proved first of all from Holy Scripture: “By Thee I shall be delivered from temptation” (Ps. 17:30). “Being pushed I was over turned that I might fall: but the Lord supported me” (Ps. 117:13). “Unhappy man that I am, who shall deliver me from the body of this death? (And he replies): The grace of God, by Jesus Christ” (Rom. 7:24 f.). This is true with still greater reason of fallen man before justification. “And God is faithful, who will not suffer you to be tempted above that which you are able: but will make also with temptation issue, that you may be able to bear it” (I Cor. 10:13). Likewise the Council of Neocaesarea (chap. II) against the Pelagians condemned the following proposition of Pelagius: “Our victory is not by the help of God.” Similarly the Council of Milevum (Denz., nos.103 f.), Pope St. Celestine (Denz., no. 132), and the Council of Orange against the Semi-Pelagians (Denz., nos. 184, 186, 192, 194).

2. The conclusion is proved, secondly, from theological argument which is the corollary of articles 3 and 4 (explained here in the second part of the article): fallen man cannot, without healing grace, efficaciously love God the author of nature above all things nor observe all the precepts of the natural law; therefore neither can he avoid every mortal sin, for they are committed by transgression of the commandments.

The basis of this argument lies in the fact that man in the state of mortal sin has his will turned away from even his natural final end; therefore he is already inclined toward some mortal sins. In order, then, continually to avoid all mortal sins and overcome all temptations, he must have his will directed toward his final end, adhering to God so firmly that he will not be separated from Him for the sake of anything created; cf. the end of the body of the article.16 In short, an infirm nature cannot efficiently produce an act of healthy nature. St. Thomas says that this requires healing grace, that is, habitual grace; for without it man is not firmly established in good dispositions with regard to his final end.

Three principal objections are made to this first conclusion.

First objection. Some pagans have withstood very serious temptations for the sake of virtue.

Reply. As we have already said, perhaps they did so from a human motive of glory or pride, and, in that case, without the special help of God, or else they did so for love of virtue, in which case it was not without the special help of God. (See Augustine, Bk. IV against Julian, chap. 3.)

Second objection, which St. Thomas mentions first as follows: if man in the state of mortal sin cannot avoid sin, then by sinning he does not sin, for sin is always avoidable.

Reply (ad I ): “Man (in the state of mortal sin) can avoid individual acts of (mortal) sin, but not all, except by means of grace. Nevertheless man is not excused, since the fault is his own that he does not prepare himself to possess grace . . .”; in other words, grace is offered to him and is not lacking except through his fault. (Cf. above, a. 4 ad 2.)

Third objection. But then it would follow that man in the state of mortal sin is bound to repent instantly, for otherwise he will always be in danger of committing sin again.

Reply. He is bound to repent instantly when the danger of sinning is certain and definite; otherwise there is no grave obligation to repent instantly.

Second conclusion. The just man, by the ordinary assistance of grace without any special privilege, can continually avoid all mortal sins, but not however, over a long period of time, all venial sins, although he can avoid individual venial sins.

The first part of this conclusion is that the just man can, without very special help, continually avoid all mortal sins (to avoid them actually and continually until death, however, requires the gift of final perseverance, as we shall explain in article 10). In support of this first part of the conclusion the following scriptural texts are quoted: “If anyone love Me, he will keep My word, and My Father will love him, and We will come to him, and make Our abode with him” (John 14:23 ). “My grace is sufficient for thee” (II Cor. 12:9). Also the Council of Trent (Denz., no. 804): “For God will not forsake those who are once justified by His grace, unless He is first abandoned by them”; cf. below, q. 112, a. 3.

The theological argument is the opposite of the reasoning in the preceding conclusion: since the just man firmly adheres to his final end, therefore he can avoid all mortal sin; he has even the proximate power to do so; whether he actually perseveres or not is another matter. Neither does the just man acfually avoid sins of omission unless he performs a good work, with the help of actual grace. And that he should actually persevere in the state of grace until death, is still another question (cf. a. 10, and q. 114, a. 9).

The second part of this conclusion is as follows: The just man cannot avoid all venial sins collectively. It is proven from Holy Scripture: “There is no man who sinneth not” (III Kings 8:46). “There is no just man upon earth, that doth good, and sinneth not” (Ecclus. 7:21). “In many things we all offend” (Jas. 3:2). “If we say that we have no sin, we deceive ourselves, and the truth is not in us” (I John 1:8). This second part of this conclusion is also declared by the Council of Milevum (can. 6 and 7, Denz., nos. 106, 107) and of Trent (Sess. VI, can. 23, Denz., no. 833), where it was stated that it was the special privilege of the Blessed Virgin Mary that she could avoid all venial sin. Likewise, against the Beghards and several propositions of Michael Molinos (from 55 to 63, Denz., nos. 471, 1275, 83)

The second theological argument for this conclusion is proved in the body of the argument as follows:

Although sanctifying grace heals a man with respect to his spirit, there still remains a disorder of the sensitive appetite, so that inordinate movements often arise.

But allowing that his reason can repress individual movements (thus they have an element of involuntary act) yet not all, because while he is endeavoring to resist one, perhaps another will arise and also because the reason cannot always be vigilant.

In other words, the reason itself can be watchful to avoid some inordinate movement, but not all. But in order that this movement be voluntary it is essential that the reason have the power and duty of considering this movement in individual cases. To continue in goodness without venial sin presents great difficulty the surmounting of which requires a very special grace, by which the instability of the will is stabilized, infirmity healed, weariness refreshed, and disgust overcome.

It is a disputed question in mystical theology whether the soul that arrives at transforming union can continually avoid all venial sins collectively. It is admitted that it can avoid all fully deliberate venial sins, but not all semi-deliberate ones, except while it is under the influence of the actual grace of union. But this actual union is not absolutely continuous, saving always the exception of the Blessed Virgin Mary. (Cf. St. Theresa, Interior Castle, Seventh Mansion, chap.

The fact remains that resisting sufficient grace is an evil, and man is sufficient unto himself to do so; but not resisting grace is a good, which proceeds from God, the source of every good. 4.)