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 after a righteous life, but on the contrary contribute toward it—still, from certain assertions certain deductions necessarily follow, and no arguments can prevent men from making these deductions, when once they have accepted the assertions from which they flow. If a man believe that he can be saved through grace transmitted by the Church, or through the sacrifice of the Redemption, it is natural for him to think that efforts of his own to live a right life are unnecessary—the more so when he is told that even the hope that his efforts will make him better is a sin. Consequently a man who believes that there are means other than personal effort by which he may escape sin or its results, cannot strive with the same energy and seriousness as the man who knows no other means. And not striving with perfect seriousness, and knowing of other means besides personal effort, a man will inevitably neglect the unalterable order of succession for the attainment of the good qualities necessary to a good life. And this has happened with the majority of those who profess Christianity.

The doctrine that personal effort is not necessary for the attainment of spiritual perfection by man, but that there are other means for its acquirement, caused a relaxation of efforts to live a good life and a neglect of the consecutiveness indispensable for such a life.

The great mass of those who accepted Christianity, accepting it only externally, took advantage of the substitution of Christianity for paganism to rid themselves of the demands of the heathen virtues—no longer necessary for a Christian—and to free themselves from all conflict with their animal nature.

The same thing happens with those who cease to believe in the teaching of the Church. They are like the before-mentioned believers, only they put forward—instead of grace, bestowed by the Church or through Redemption—some imaginary good work, approved of