Autor: Stebbins, J. Michael

Buch: The Divine Initiative

Titel: The Divine Initiative

Stichwort: Thomas: Gnade; zweifache Geschuldetheit (Pelagius); gratia elevans, sanans; Gattung -Art

Kurzinhalt: Aquinas writes of a twofold necessity of grace; Lonergan: the two manners in which sinners have need of grace are related to one another as genus to species; grace is gratuitous primarily because it is

Textausschnitt: eg: zweifache Ungeschuldetheit der Gnade:
Hence, grace is gratuitous primarily because it is absolutely supernatural, and only secondarily and partially because we have sinned. (siehe unten)

68/3 The Thomist analysis of the natural limitations of human freedom yielded another important result: it made it possible for Aquinas to restore the notion of gratia sanans to its rightful position in the speculative elaboration of the doctrine of grace (GO:228-31; GF:46-55). The Pelagian error is twofold, because it denies not only the supernaturality of grace but also the moral impotence of the sinner (GO:32; GF:60). The early scholastics had neglected the former error; for a time Aquinas neglected the latter. However, his facing up to the fuller implications of Augustine's position led him to a closer examination of the human will; he came to realize that past sins vitiate the will's freedom so that the sinner cannot avoid falling into further sin; as a consequence, he was able to show that the psychological continuity of the sinner can truly be characterized by the Lombard's non posse non peccare. (90; Fs)
69/3 In the Prima secundae, therefore, Aquinas writes of a twofold necessity of grace:
Thus in the state of integral nature man requires gratuitous virtue superadded to natural virtue for one reason, namely, to do and to will supernatural good. But in the state of corrupt nature, this requirement is twofold, namely, in order for man to be healed, and further, in order that he may carry out the meritorious good of supernatural virtue.
Here habitual grace functions explicitly as both elevans and sanans. In this fashion Aquinas successfully integrates the Augustinian view of grace with the line of development stemming from Philip the Chancellor. (91; Fs)
70/3 According to Lonergan, the two manners in which sinners have need of grace are related to one another as genus to species: 'the necessity from the supernatural end is generic, for it regards man simply as a creature; on the other hand, the various states of man are specifically different initial positions with regard to the attainment of eternal life' (GO:32). This twofold need implies a twofold gratuity of grace: the gift of divine grace is gratuitous because our sins have made us undeserving of it; yet even if the human race had never sinned, grace would still be a wholly unexpected, wholly unmerited gift of God's merciful love. Although grace heals the effects of sin in us, this healing is ultimately for the sake of our sharing in the life of the Trinity. Hence, grace is gratuitous primarily because it is absolutely supernatural, and only secondarily and partially because we have sinned. (91; Fs)