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The erroneous doctrines of Baius and Jansenius (which, like those of the Reformers, had their root in an erroneous conception of the natural and the supernatural in original man), and the rationalistic tendencies of more recent times, have necessitated a deeper study of the supernatural, as compared with the natural, order of things. Dominic Soto gave to his treatise on the Tridentine doctrine of grace, the title De Natura et Gratia, and took his starting-point from the general relation of nature to grace. Ripalda also, the chief opponent of Baius, wrote a great work, De Ente Super naturali,, which Kilber imitated in the Theologia Wirceburgensis. Suarez continued in the same track. In imitation of his Prolegomena ad tractatum de Gratia, we find in most dogmatic works of the seventeenth and eighteenth centuries a treatise “On the Various States of Human Nature.” Our own times have produced a great number of monographs on this subject: Kleutgen, Theology, vol. ii., diss. on the Supernatural and on Grace; Schäzler, Nature and Grace, and The Dogma of Grace, both in German; Glossner, The Doctrine of St. Thomas on Grace, also in German; Schrader, De Triplici Ordine Naturali, Supernaturali et Præternaturali; Matignon, Le Surnaturel; Cros, Étude sur l’Ordre Naturel et l’Ordre Surnaturel; Borgianelli, Il sopranaturale; lastly, the works of Scheeben, Nature and Grace, and the Glories of Divine Grace.
We shall divide this part into four chapters: I. The Supernatural in General. II. The Absolutely Supernatural. III. The Relatively Supernatural. IV. The Concrete realization of the Supernatural.
It may be useful to give here a short summary of the different states of nature and supernature. Their full import will be seen in the course of the present portion of this Third Book. The states of human nature in relation to the supernatural order are five in number.
1. The state of Pure nature—that is, without any sort of endowment beyond what is required by nature.
2. The state of Perfect nature (naturæ integræ)—that is, endowed with preternatural, but not supernatural, gifts.
3. The state of Elevated nature—that is, endowed with supernatural gifts, and destined to a supernatural end.
4. The state of Fallen nature—that is, deprived of preternatural and supernatural gifts.
5. The state of Restored nature—that is, re-endowed with supernatural but not with preternatural gifts.
The erroneous doctrines of Baius and Jansenius (which, like those of the Reformers, had their root in an erroneous conception of the natural and the supernatural in original man), and the rationalistic tendencies of more recent times, have necessitated a deeper study of the supernatural, as compared with the natural, order of things. Dominic Soto gave to his treatise on the Tridentine doctrine of grace, the title De Natura et Gratia, and took his starting-point from the general relation of nature to grace. Ripalda also, the chief opponent of Baius, wrote a great work, De Ente Super naturali,, which Kilber imitated in the Theologia Wirceburgensis. Suarez continued in the same track. In imitation of his Prolegomena ad tractatum de Gratia, we find in most dogmatic works of the seventeenth and eighteenth centuries a treatise “On the Various States of Human Nature.” Our own times have produced a great number of monographs on this subject: Kleutgen, Theology, vol. ii., diss. on the Supernatural and on Grace; Schäzler, Nature and Grace, and The Dogma of Grace, both in German; Glossner, The Doctrine of St. Thomas on Grace, also in German; Schrader, De Triplici Ordine Naturali, Supernaturali et Præternaturali; Matignon, Le Surnaturel; Cros, Étude sur l’Ordre Naturel et l’Ordre Surnaturel; Borgianelli, Il sopranaturale; lastly, the works of Scheeben, Nature and Grace, and the Glories of Divine Grace.
We shall divide this part into four chapters: I. The Supernatural in General. II. The Absolutely Supernatural. III. The Relatively Supernatural. IV. The Concrete realization of the Supernatural.
It may be useful to give here a short summary of the different states of nature and supernature. Their full import will be seen in the course of the present portion of this Third Book. The states of human nature in relation to the supernatural order are five in number.
1. The state of Pure nature—that is, without any sort of endowment beyond what is required by nature.
2. The state of Perfect nature (naturæ integræ)—that is, endowed with preternatural, but not supernatural, gifts.
3. The state of Elevated nature—that is, endowed with supernatural gifts, and destined to a supernatural end.
4. The state of Fallen nature—that is, deprived of preternatural and supernatural gifts.
5. The state of Restored nature—that is, re-endowed with supernatural but not with preternatural gifts.
Seção 46% da obra, de A Manual of Catholic Theology (Wilhelm & Scannell, sobre a Dogmatik de Scheeben). Ver o original.