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JUSTINIAN

understood deliberate sins of commission {cidpw ac- tuales et libera), by the former indelilierate sins {pec- cata non libera), which "do no harm to those who are of the people of God ". This opinion was censured by the Holy Office (14 Dec, 1887), not only becaiLse with- out any reason it defended a twofold remission of sin, but also because it stamped indeliberate acts as sins (cf. Denzinger-Bannwart, "Enchir.", n. 1925).

Although it is a Catholic dogma that sanctifying grace and sin (original and mortal) do never exist simultaneously in the soul, there may be, nevertheless a diversity of opinion regarding the extent of this in- compatibility, according as it is considered as either moral, physical, or metaphysical in character. Ac- cording to the now universally rejected opinion of the Nominalists (Occam, Gabriel Biel) and the Scotists (Mastrius, Henno) the contrast between grace and sin is based on a free deci-ee and acceptation of God, or in other words, the contrast is merely moral. This would logically imply in contradiction to the " unica causa formalis" of the Council of Trent, a twofold formal cause of justification (cf. Pohle, " Dogmatik", 11, 4th ed., Paderborn, 1909, p. 512). Suarez (De gratia, VII, 20) and some of his followers in defending a physical contrast come nearer the truth. In their explanation grace and sin exclude each other with the same neces- sity as do fire and water, although in both cases God, by a miracle of liis omnipotence, could suspend the general law and force the two hostile elements to exist peacefully side by side. This opinion might be safely accepted were sanctifying grace only a physical orna- ment of the soul. But since in reality it is an ethical form of sanctification by which even an infant in re- ceiving baptism is necessarily made just and pleasing to God, there must be between the concepts of grace and of sin a metaphysical and absolute contratliction, which not even Divine omnipotence can alter and destroy. For this last opinion, defended by the Thomists and the majority of theologians, there is also a solid foundation in Holy Writ. For the con- trast between grace and sin is as great as between light and darkness (11 Cor., vi, 14; Eph., v, 8), be- tween life and death (Rom., v, 21 ; Col., ii, 13; I John, iii, 14), between God and idols, Christ and Belial (II Cor., vi, 15 sqq.), etc. Thus it follows from Holy Writ that by the infusion of sanctifying grace sin is destroyed and blotted out of absolute necessity, and that the Protestant theory of " covering and not im- puting sin" is both a philosophical and a theological impossibility. Besides the principal effect of justifi- cation, i. e. real obliteration of sin by means of sancti- fication, there is a whole series of other effects: beauty of the soul, friendship with God, and Divine adoption. In the article on Grace these are described as formal effects of sanctifying grace. In the same article is given an explanation of the supernatural accompani- ments — the three theological virtues, the moral vir- tues, the seven gifts, and the personal indwelling of the Holy Ghost. These, as freely bestowed gifts of God, cannot be regarded as formal effects of justification.

(4) The Qualities of Justijkation. — We have seen that Protestants claim the following three qualities for justification: certainty, equality, the impossibility of ever losing it. Diametrically opposed to these qualities are those defended by the Council of Trent (sess. VI, cap. 9-11): uncertainty (incertitudo), in- equality (incEqualitas), amissibility (amissibilitas). Since these qualities of justification are also qualities of sanctifying grace, see Grace.

Vega, De justificatione doctrinu universa LL. XV ab&olute tradita (Venice. 1548); Bellarmine, De juatificatione impii in 0pp. omnia, VI (Paris, 1873); Nussbaum, Die Lehreder kathol. Kirche iihcr die Rechtfertigung (Munich, 1837)- Wieser, S. Pauli dortrina de justificatione (Trent, 1874); Mohler, Sym- holik (2n.l e,l.. Mnihz. 1890), §§ x-xxvii; Einig in Kirchenlex.. 8. V. Itrrhtfirliiiunfi; Rauemacher, Die iibernatiirliche Lebens- ordnunfi nnch dcr paulininchen u. johanneischen Theologie (Frei- burg, 1903); Maubbacb, Die Ethik des hi. Augustinus, II (Frei-

burg, 1909); Pohle, Dogmatik. II (4th ed., Paderborn. 1909), 484-556: Hefner, Entstehungsgesch. des Trienter Rechtferlig- ungs-Dekretes (Paderborn, 1909); Prombs, Die Slellimg des Trid. Konz. zu der Frage nach dem Wesen der heiligmachenden Gnade (Paderborn, 1910).

Joseph Pohle.

Justin de Jacobis, Blessed, Vicar Apostolic of Abyssinia and titular Bishop of Nilopolis, b. at San Fele, Province of Potenza, Italy, 9 October, 1800; d. 31 July, 1860, in the plain of Eydele between the mountains Chedene and Hamamo in Abyssinia, while on his way to Halay where he hoped to regain his health. On 17 October, 1S18, he entered the Con- gregation of the Lazarists at Naples, took vows there on 18 October, 1820, and was ordained priest at Brindisi, 12 June, 1824. After spending some time in the care of souls at Oria and Monopoh, he became superior, first at Lecce, then at Naples. In 1839 he was appointed first Prefect Apostolic of Abyssinia, and entrusted with the foundation of Catholic mis- sions in that country. After labouring with great success in Abyssinia for eight years, he was made titular Bishop of Nilopolis in 1847, and shortly afterwards Vicar Apostolic of Abyssinia, but he refused the episcopal dignity until it was finally forced upon him in 1849. Despite imprisonment, exile, and every other kind of persecution from hea- thens and heretics, he founded numerous Catholic missions, built various schools for the training of a native clergy, and in many other ways laboured for the conversion of Abyssinia. The process of his beatification was introduced on 13 July, 1904.

Demimuid, Vie du Venerable Justin de Jacobis (Paris, 1905)- Acta Sanctw Sedis (Rome, 1904), XXXVII, 185-89.

Michael Ott.

Justinian I, Roman Emperor (527-65). — Flavius Anicius Julianus Justinianus was born about 483 at Tauresium (Taor) in Illyricum (near Uskup) ; d. 565. The theory that he was a Slav by race is now aban- doned (Ivrumbacher, " Byz. Litt."", 237). He was the nephew of Justin I (518-27), being the son of Justin's sister Vigilantia and a certain Sabatius. Already during his uncle's reign he became the chief power in the state. Justin was an old man, weak in body and mind; he gradually handed over all power to his nephew. In 521 Justinian was proclaimed consul, then general-in-chief, and in April, 527, Augustus; in August of the same year Justin died, and Justinian was left sole ruler.

The thirty-eight j'ears of Justinian's reign are the most brilhant period of the later empire. Full of enthu- siasm for the memories of Rome, he set himself, and achieved, the task of reviving their glory. The many- sided activity of this wonderful man may be summed up under the headings: military triumphs, legal work, ecclesiastical polity, and architectural activity. Domi- nating all is the policy of restoring the empire, great, powerful, and united. Of these many features of his reign — each of them epoch-making — it is impossible to give more than the merest outline here.

(1) Justinian carried on the unending war against the Persians with mixed success. His general Beli- sarius lost a battle at first in 528, then completely routed the Persians at Daras, near Nisibis (June, 530) ; but on 19 April, 531, the Romans were defeated near Callinicum on the Euphrates; in Septemlier a peace was arranged on fairly equal terms. The emperor then conceived the plan of reconquering Africa and Italy, lost to the empire by the Vandal and Gothic in- vasions. In 533 a fleet of five hundred ships set sail for Africa under Belisarius. In two battles the Ro- mans annihilated the Vandal kingdom, took the king, Gelimer, prisoner to Constantinople, and re-estab- lished the authority of Ca>sar in Africa. In 535 Beli- sarius sailed for Sicily. The island was conquered at once. After a reverse in Dalmatia that province was also subdued. Belisarius in 536 took Rhegium and