Page:ASystematicStudyOfTheCatholicReligion.djvu/216

Rh vine, which is Christ (ib. XV, 1-10); and no exterior influence on branches will suffice to make them fertile : the severed branch brings forth absolutely no fruit. St. Paul expresses the doctrine clearly; "It is God who worketh in you both to will and to accomplish" (Phil. II, 13). God offers to every adult grace to pray, and by prayer to obtain all other graces which are necessary for salvation: "Ask and it shall be given you" (Matt. VII,7)-

208. The grace so far explained is elevating grace, elevating the acts of man to a dignity superior to his nature; for evidently a merely natural act cannot earn a supernatural reward. We are now to consider our need of what is called healing grace. This is not necessarily a grace distinct from the elevating action of God; but it is viewed differently, namely as enabling us to overcome the leaning of our corrupt nature to evil, thus keeping us from falling into sin. The following is the (doctrine of the Church regarding our need of this healing grace, the need varying with varying purposes, as we shall now ex- plain.

1. Need of grace for sinlessness. The Council of Trent decreed: "If any one say that a man who is once justified can throughout his life avoid all sin, including even venial sin, except by a special privilege of God...., let him be anathema" (Sess 6, can. 23). It does not say that no one can hope with God's grace to escape mortal sin. It is even held by many that the ordinary aid of grace suffices to save a just man from the commission of fully deliberate venial sins. This incapacity to avoid oW sin during a lifetime is moral, not physical; and it means that, while the will can always refuse its consent to sin, it mil not always do so. The proof is clear: "There is