Sect. 221Final PerseveranceFinal Perseverance
I. Final perseverance in grace implies two factors: one internal, viz. the conservation of grace; and the other external, viz. death overtaking the individual when he is in the state of grace (Matt. 10:22; Apoc. 2:10). Such preservation of grace until the moment of death is a special privilege or gift of God, distinct from the Divine concurrence in either the natural or supernatural order, and likewise distinct from the sum total of common graces connected with the state of justice given to all the just. Yet it is not an actual or habitual grace more efficacious than the rest, but a special care of Divine Providence so disposing matters that death shall overtake the just when he is in the state of sanctifying grace. This happy result is attained in various ways: life may be shortened to prevent a fall into mortal sin, or lengthened to afford time for repentance; temptations may be removed, or additional help conferred to overcome them.
II. The Church, in the Second Council of Orange, defined against the Semi-Pelagians the necessity of a special Divine assistance for final perseverance. “The reborn and the sanctified (sancti), in order to come to a good end, and to persevere in goodness, have need always to implore the help of God” (can. 3). The Council of Trent (sess. vi. can. 22) anathematizes any one who says that “the justified is able, without a special help of God, to persevere in the justice received; or that, with such help, he is not able to persevere.” Reason supports the teaching of the Councils. The will of man is unsteady, and constantly wavers between good and evil. The infused habits of virtue, though they add strength to the will, do not limit its inclinations to good alone. In order, therefore, to secure constancy in goodness, a special Divine assistance is necessary. Hence also Scripture admonishes us to “work out our salvation with fear and trembling” (Phil. 2:12); “to watch and pray, lest we fall into temptation,” for “we have this treasure in earthen vessels, that the excellency may be of the power of God, and not of us” (2 Cor. 4:7). But we may be “confident that He who hath begun a good work in us will perfect it unto the day of Christ Jesus” (Phil. 1:6). And He will also fix the right time of our death: “He pleased God and was beloved, and living among sinners he was translated. He was taken away, lest wickedness should alter his understanding, or deceit beguile his soul” (Wisd. 4:10–15). See Vol. I., pp. 219, 372.
I. Final perseverance in grace implies two factors: one internal, viz. the conservation of grace; and the other external, viz. death overtaking the individual when he is in the state of grace (Matt. 10:22; Apoc. 2:10). Such preservation of grace until the moment of death is a special privilege or gift of God, distinct from the Divine concurrence in either the natural or supernatural order, and likewise distinct from the sum total of common graces connected with the state of justice given to all the just. Yet it is not an actual or habitual grace more efficacious than the rest, but a special care of Divine Providence so disposing matters that death shall overtake the just when he is in the state of sanctifying grace. This happy result is attained in various ways: life may be shortened to prevent a fall into mortal sin, or lengthened to afford time for repentance; temptations may be removed, or additional help conferred to overcome them.
II. The Church, in the Second Council of Orange, defined against the Semi-Pelagians the necessity of a special Divine assistance for final perseverance. “The reborn and the sanctified (sancti), in order to come to a good end, and to persevere in goodness, have need always to implore the help of God” (can. 3). The Council of Trent (sess. vi. can. 22) anathematizes any one who says that “the justified is able, without a special help of God, to persevere in the justice received; or that, with such help, he is not able to persevere.” Reason supports the teaching of the Councils. The will of man is unsteady, and constantly wavers between good and evil. The infused habits of virtue, though they add strength to the will, do not limit its inclinations to good alone. In order, therefore, to secure constancy in goodness, a special Divine assistance is necessary. Hence also Scripture admonishes us to “work out our salvation with fear and trembling” (Phil. 2:12); “to watch and pray, lest we fall into temptation,” for “we have this treasure in earthen vessels, that the excellency may be of the power of God, and not of us” (2 Cor. 4:7). But we may be “confident that He who hath begun a good work in us will perfect it unto the day of Christ Jesus” (Phil. 1:6). And He will also fix the right time of our death: “He pleased God and was beloved, and living among sinners he was translated. He was taken away, lest wickedness should alter his understanding, or deceit beguile his soul” (Wisd. 4:10–15). See Vol. I., pp. 219, 372.
Seção 75% da obra, de A Manual of Catholic Theology (Wilhelm & Scannell, sobre a Dogmatik de Scheeben). Ver o original.