The Motives of Virtue

The practice of virtue generally is most desirable on account of its intrinsic advantages. 

1. For its utility. Everything good is profitable in its effects. A life of virtue leads men to the possession of the Supreme Good, i.e. God, and eternal happiness. It secures them the favour and protection of God, antidotes to almost all evils, a peaceable life and a holy death. Virtue is absolutely necessary for the existence and prosperity of the social system; without it a community cannot devise good laws or administer them profitably, or secure to each his rights. "All good things came to me with her, and innumerable riches through her hands" (Wisd. vii. 11). 

2. It promotes happiness. The pleasures of a virtuous life are the highest, for their purity, their loftiness, their wholesomeness, their permanence: nothing equals the happiness of a good conscience. 

3. Virtue is honourable. Although the following of Christ brings persecution and calumny, it is nevertheless true that "Thy friends, O Lord, are made exceedingly honourable" (Ps. cxxxviii. 17). Virtue, though it be neglected and even persecuted, yet always commands respect. Nought else possesses such advantages. The utilities, the pleasures, the honours that are sought for without regard to virtue are transient, deceptive, unreal, injurious rather than beneficial, they never satisfy expectations, but lead to bitter disappointment and failure. Never allow yourself to be led from the path of rectitude by any promise of advantage however alluring. It is always a bad bargain to sell Christ and one's conscience for thirty pieces of silver.  Continue Reading.

 

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Infused Habits in Particular

Mankind are moved to action and guided in it by reason, which proceeds by the way of knowledge and judgment; also by faith which furnishes a totally new knowledge and illumination; and thirdly, by the Holy Ghost, who further inspires good thoughts, and affords direction and strength to carry them into effect. The movements of the Holy Spirit act immediately on the two master faculties, the intelligence and the will. God adapts these faculties so that they may correspond to the influence from without; and He confers on them spiritual aids, which are distinguished in Holy Scripture and in our estimation according to the different operations of our minds when so inspired. The Prophet enumerates seven species of infused grace which are attributed to the Holy Ghost as His gifts. These are "the spirit of wisdom and of understanding, the spirit of counsel and of fortitude, the spirit of knowledge and of godliness, and . . . the spirit of the fear of the Lord" (Isa. xi. 2, 3). They are the peculiar endowments of the Messias; and, on account of our participation in Him and in His Spirit, these same gifts become part of our inheritance also. These represent the graces which guide the intellect both as speculative and as practical, and they aid the will as to the accomplishment of its duties courage under difficulties, and resistance to temptation. Such are some of the favours accorded to the faithful soul; they are manifested especially in the saints, but also in every one who maintains himself in the grace of God.  Continue Reading.

 

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Acquired and Infused Habits of Virtue

Man begins his course devoid of all virtues, and unable for a long time to act consciously and responsibly. The soul is a blank canvas which is to receive its character at a later date from habits of different kinds and the actions accompanying them, from the virtues and vices and the acts of virtue and of vice. There is a preliminary distinction of virtues into intellectual and moral, corresponding to the two master-faculties of our nature, the intelligence and the will. They have regard respectively to the cognisance of truth, or to the guidance of our affections and external actions. The intellectual virtues are rather of an abstract kind, the moral are practical; yet these two are closely connected in many ways. Reasoning, whether true or false, precedes the action and conduces to forming its determinate moral character. The moral sense, such as it is, good or perverted, often influences the apprehensions and judgments of the intellect. Purely intellectual vices free from moral culpability are yet an evil tree, which will bring forth evil fruit in the long run. Ignorance, prejudice, speculative error, defects of prudence, of sagacity, of science, have injurious and very far-reaching effects on the moral life. Ideas are very different from actions, and are not always in correspondence with them; they seem to be intangible and confined to the speculative sphere, but ultimately they work themselves out into practical results. Do not underrate the importance of intellectual virtues, of full knowledge, unbiased decisions, honest facing of difficulties, readiness to acknowledge mistakes, fairness towards opponents, confidence in truth that it can do no harm.

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The Nature of Virtue

The soul of man is drawn in different directions by impulses of different kinds; every faculty has its tendency to employ itself in action, and every action may be exercised on good and beneficial objects, or perversely and injuriously. These impulses are often contradictory, and in their earlier action generally transient and occasional ; but under a combination of causes they tend to acquire a degree of fixity and consistency among themselves. They then become a permanent principle of movement in the soul, always ready to enter into a state of activity; they form a predisposition to a certain course of action, which grows gradually more easy of repetition, and at last becomes spontaneous, or even indeliberate, and sometimes overcomes the will when this has become weakened by continually yielding. These predispositions, however they are formed, are known in theological language as "habits" of the soul. Some of these habits come to us in the course of nature, they proceed from causes antecedent to our birth, as an inheritance from unknown ancestors, and are said to be part of our natural character. At other times they are implanted in the course of education or are formed by our own deliberate efforts. Sometimes they spring up easily and rapidly, or they may be the result of persevering labour. Frequent exercise strengthens them; neglect causes them to grow weaker and even die out. It is necessary to remember that every habit, like every impulse, is not necessarily good. "Believe not every spirit, but try the spirits if they be of God" (1 John iv. 1). Be careful of this. Habits form your character, and become an important factor in your salvation or eternal loss.

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Perseverance in Grace

As long as we live we can never be certain of retaining God's grace and persevering to the end. We always remain in a state of half light in this world, not only as to God and divine truths, which we do not fully comprehend, but also as to ourselves and our justice. "There are just men and wise men, and their works are in the hand of God; and yet no man knoweth whether he be worthy of love or hatred; but all things are kept uncertain for the time to come" (Eccle. ix. 1, 2). If we are in obscurity as to our present state, still less can we have any certainty as to what the future will bring forth, except by special revelation such as was vouchsafed to the thief on the cross. No one dare say: "My heart is clean, I am pure from sin" (Prov. xx. 9). David recognized that a man may be in grievous sin without knowing it: "Who can understand sins ? From my secret ones cleanse me, O Lord, and from those of others spare Thy servant" (Ps. xviii. 13, 14). The Holy Ghost goes so far as to say: "Be not without fear about sin forgiven (Eccli. v. 5). Our own assurance is worth nothing, for the Apostle says "I am not conscious to myself of anything, yet I am not hereby justified. . . . Therefore judge not before the time, until the Lord come who will both bring to light the things of darkness, and make manifest the counsels of the hearts" (1 Cor. iv. 4, 5). You can never venture to presume on your safety. Serve God in confidence and hope, but also with fear and trembling.

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Advance in Sanctification

That which man primarily and immediately merits by good works is the increase of sanctifying grace, advance in holiness and favour with God here, and hereafter a corresponding augmentation of glory. While the progress of man in other departments of life is limited by the weakness of his faculties or by external obstacles, in the matter of sanctification he is perfectible to an indefinite extent. As long as life endures, a soul can go on working, praying, suffering, practising divine love, conformity of the will to God's benevolence, faith, humility, in an ever-advancing measure; and as the spiritual standing is raised by each degree of grace, so does every action become more super-naturally valuable. The bounty of God is never exhausted, and He continues to render a thousand-fold, by a new influx of supernatural vitality, for every effort we make in His service. By all this our future deserts are multiplied, our capacity for knowledge, love, and joy in heaven is enlarged, we shall be raised higher in glory, and shall drink more deeply of the torrents of delight. Every day of your life you may advance more and more in sanctification, and lay up to yourself treasures incomprehensibly great, which thieves cannot steal, nor rust and moth eat away. Reflect on the value of holiness and the facilities God has given you for acquiring it. Hunger and thirst after this justice and you will have your fill.

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Opportunities of Merit

Consider what abundant opportunities God has bestowed on men of meriting, of advancing in holiness, and increasing their meed of future glory. In every period, place and condition of life men can merit. If each position has its special difficulties, it has also its peculiar opportunities. God places a person in a certain state of life, and He accords such light and strength as that state requires. In the world as well as in the cloister, in prisons and in royal courts, in the lecture-room and in the labourer s cottage, amid the corruptions of Babylon as in the temple courts, men and women have sanctified themselves and won the position of saints. Meritorious service is not limited to the strong and well-endowed, or to the period of maturity and vigour. Children and the aged, the bed-ridden and the silent toiler in obscurity can do the work of God in their own souls and in the world, and can earn the highest degree of reward by the meritoriousness of their daily duties and the fervour of their good-will. The power of meriting, of atoning, of impetrating, is exercised more fully perhaps by those who can only suffer and pray than by those who are gifted with brilliant energies for external action. Never think that the accidents of time or place or employment can prevent you from serving God and advancing in merit. They may obstruct some particular forms of well-doing, but they afford other opportunities of greater merit, if you know how to seek them out and employ them.

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The Objects of Merit

 

Consider to what class of objects human merit extends; and first the limitations of the power of meriting. 

1. The first action of God on the soul unjustified or in the state of mortal sin cannot be merited either by that soul's own action or by the action of any other human being interceding or offering his own merits. And when the sinner corresponds to that first grace and begins to turn towards God, he does not thereby merit justification and sanctifying grace. It is only when this grace has been infused that the soul is able to merit through union with Christ and the possession of the promises. Till then we are simply vessels of mercy and not of merit. 

2. Another thing that is not to be merited is the last step in the path of salvation, the most necessary of all, our final perseverance in grace; for this includes a number of special aids from God that have not been guaranteed, and are beyond our due claims. Salvation is uncertain to the last, and remains the free gift of God and the absolute work of grace. Thus the beginning and the ending are entirely in the hands of Our Lord and are in no sense due to us. "There is a remnant saved according to the election of grace. And if by grace it is not now by works: otherwise grace is no more grace" (Rom. xi. 5, 6). Therefore the Prophet says: "All you that thirst, come to the waters: and you that have no money, make haste, buy and eat: come ye, buy wine and milk without money and without any price" (Isa. Iv. 1). See how thoroughly you are in the hand of God from first to last. Ask Him to watch over your coming in and your going out.  Continue Reading.

 

The Degrees of Merit

 

As sanctifying grace is the source, so it is to a great extent the measure of merit. The diversities of this grace constitute the real differences between men, and arrange them into classes and hierarchies like the angels. A more complete habitual state of grace gives a so much greater spiritual intensity and value to the works arising from it. Two persons doing precisely the same act may have a very different merit for it So too it is in another sphere: the day's work of a highly cultivated man is more highly recompensed than the physical toil of the labourer. Thus again the smallest action of the Saviour was more meritorious than all the virtues, and efforts, and heroism of the whole human race together. Hence the greatness of the Blessed Virgin's merits beyond all others, though she was not called to the active or suffering life of Apostles and Martyrs. Hence it is that the saints of God enjoy a greater power of impetration and satisfaction by prayers and sufferings than ordinary Christians. This was the case with Mary Magdalene: "Many sins are forgiven her because she hath loved much" (Luke vii. 47). As the value of human works is greater here, so is their reward more glorious hereafter; everything is higher and better with the greater abundance of sanctifying grace. "To every one that hath shall be given, and he shall abound" (Matt. xxv. 29). Esteem the value of actions, not according to the natural ability or energy in them, nor even solely according to the good intention from which they proceed, but primarily according to the sanctifying grace or Spirit of God which moves them.  

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The Conditions of Merit

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In order that men may be able to merit a condign reward from God by their good works, several conditions are necessary. The first condition is on the part of God. It is necessary that He should have given us a claim upon Himself by promising a reward for good deeds. The Almighty Lord of all has no duties towards His creatures, no obligations of any sort towards us, except such as He has Himself created. Our claim to a reward does not rest on the excellence of our works even when done in a state of grace, nor on their value to God, nor on our good intentions, but solely on the divine promise. Without such a promise the infinite generosity of God would undoubtedly recompense a thousand-fold any service done to Him, as He rewarded the humanity of the Egyptian midwives (Exod. i. 20), and the service done by Nabuchodonosor (Ez. xxix. 18-20). This is indeed fitting or congruous, or harmonious with the infinite goodness of God and with the universal law of His Providence as seen in nature, that every cause should have its proper effect. Scripture speaks of the rewards of God as His promises. "Do not lose your confidence, which hath a great reward. For patience is necessary for you, that doing the will of God, you may receive the promise" (Heb. x. 35, 36). It is encouraging to know that every good act will meet with its reward; such is the promise of God, and it will not fail." I know whom 1 have believed and I am certain" (2 Tim. i. 12). Therefore you may so run and so fight, not as at an uncertainty or as one beating the air (1 Cor. ix. 15), but with a most definite result.  

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Merit

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By the merit of a good action is meant the claim to an adequate reward which it establishes. The reward we are considering is one that is supernatural in this world and more especially in the next. A meritorious action is one that in some way deserves a reward. There is also a merit of satisfaction, which proceeds from good works and sufferings; this means an adequate compensation which is offered to God and which satisfies for sins. Allied to these is the merit or power of impetration, which is the power of obtaining favours from God by virtue of the value belonging to the prayers offered to Him. There is a great fitness in the doctrine of merit. All forces must produce corresponding results. Our evil actions have a lasting effect, so too must good ones. A supernatural force brought into play must have a supernatural effect. This supernatural power of meriting, satisfying and impetrating does not properly belong to our actions, but has been accorded to us by God in pursuance of the wonderful designs of His Providence, "that every one may receive the proper things of his body according as he hath done, whether it be good or evil" (2 Cor. v. 10). Thus the demerits of humanity are equitably balanced by their merits, and good prevails over evil. We should be stimulated to work earnestly, knowing that every action will have its eternal supernatural effect. Continue Reading.

 

The Effects of Sanctifying Grace

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The first effect of sanctifying grace is the justification of the sinner. Justification and sanctification are different aspects of the same operation. They involve one another and are inseparable. Justification is the removal of sins. God does not simply ignore, or overlook, or cover them up; He really removes them, and makes us actually just. "As far as the East is from the West, so far hath He removed our iniquities from us" (Ps. cii. 12). Yet some of the consequences of sin remain with us during this life, and even beyond it for a period. As soon as sin is banished God enters, and the soul is sanctified. This effect of justification and sanctification does not proceed from our repentance and good works as a cause; mere sorrow for our crimes and follies cannot undo them. Repentance is indeed a condition which enables God to work in us, but the true cause of our justification is the action of God which places our souls in a new condition called the state of habitual or sanctifying grace. This action, which destroys the virulent activity of sin in our souls is supernatural and beyond all our power of attainment by ourselves. Grace and sin are incompatible. As the state of grace is justification from sin, so one mortal sin expels habitual grace, destroys the higher life, and leaves the soul in a state of miserable ruin cut off from all participation in God. Give "thanks to God the Father . . . who hath delivered us from the power of darkness, and hath translated us into the kingdom of His beloved Son" (Col. i. 12, 13). Let sin never approach your soul to ruin the marvellous work of God therein.

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Grace and The Sonship of God

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"Thou shalt send forth Thy Spirit and they shall be created; and Thou shalt renew the face of the earth" (Ps. ciii. 30). The sanctification of men is really a new creation, and a renewal of the face of the earth by covering it with a new order of life and action. The work of sanctification by the effusion of grace resembles more the generation of the Eternal Son than the creation of the material world. God sendsforth an efflux of His intellect which knows all things, of His will which determines all things, of His love and His sanctity, and produces in man, when properly disposed by the consent of his will, a reflection of His own divine image. This resemblance is not merely superficial as are the vestiges of God in the material creation, but in some wonderful way the souls of men are "made partakers of the divine nature" (2 Pet. i. 4). The advantages which are communicated in sanctifying grace resemble the qualities which belong to sonship. We are placed on the same supernatural level of existence as God, we receive an infused life from God, we are most closely united with Him, and share in some manner in His divine nature. "Behold what manner of charity the Father hath bestowed on us, that we should be called and should be the sons of God" (1 John iii. 1). It is however a sonship not of nature but of adoption. Therefore you should cry Abba, Father. God is no stranger to you, no remote Creator or terrible judge; but He has revealed Himself as your Father, to exalt you and to show what love and service He expects from you.

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Sanctifying Grace

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There is another operation of God in the soul besides the transient and occasional impulse to the performance of good works. Graces of action do not accomplish all the work and bring man into close union with God. There is a further grace or rather a state of grace, or a permanent quality infused into the soul by God, or vesting it like a garment; its effect is to render the soul itself holy, just, pleasing, and the adopted son of God and heir to eternal life. It is not precisely the presence of God, although it involves that presence; it is not the moral perfection of the will; it is not virtue, although it conveys the facility or potentiality for certain virtues. It is a gift of God closely associated with Charity, or the state of loving God and being loved by Him. The same powers and effects are attributed to this grace as to Charity. "The charity of God is poured out into our hearts by the Holy Ghost who is given to us" (Rom. v. 5). It is called habitual, or justifying, or sanctifying grace, or the grace that makes us acceptable to God (gratum faciens). Some actual graces are always anterior to this. They are such as can be bestowed on a man in the state of sin, in order to lead him to the good work of repentance. When these have been accepted and carried into effect, the sinner attains to justification or the state of delivery from sin. Sanctifying grace is the gift by which God operates these effects. Ask God for grace to understand this gift, to value it, and to guard it safely.

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The Withdrawal of Grace

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Every action or force produces its adequate effect, and this, according to Scripture, is often attributed to God. Resistance to grace has as its effect the hardening of the heart and the aversion of the will from God. This is spoken of as a punishment inflicted by God: "The Lord hardened Pharaoh's heart and he hearkened not to them" (Ex. ix. 12). And of rebellious Israel the Lord says: "I will show you what I will do to My vineyard. I will take away the hedge thereof and it shall be wasted. . . . And I will make it desolate; it shall not be pruned and it shall not be digged, but briars and thorns shall come up: and I will command the clouds to rain no rain upon it" (Isa. v. 5, 6). The more literally correct aspect of punishment is set forth elsewhere: "Israel hearkened not to Me. So I let them go according to the desires of their heart: they shall walk in their own inventions" (Ps. Ixxx. 12, 13). The punishment inflicted by God and the natural consequence of the resistance to grace are one and the same thing. Considering it in one aspect, it is necessary always to bear in mind the other. God works out salvation indeed in us and with us; but our eternal loss He does not work out in us or with us, any more than He works in us sin, and the rejection of grace, and hardness of heart. "Destruction is thine own, O Israel: only in Me is thy help" (Osee xiii. 9). The severity and sternness and rigour of God are not so much in Him as in yourself; but still they are a dread reality which you may easily incur.

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Resistance to Grace

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There are two factors in the operation of grace, God's action and man's action; each is fully efficient, each is necessary. God is omnipotent and can do as He wills; man is free and can do as he wills. Man cannot begin or carry on the work without God; God will not complete it without man. The mystery of grace consists in the interaction of these two forces. They seem to conflict with one another. We cannot say how they harmonize, and how each exercises its full action without detriment to the other. Scripture sometimes speaks as if all depended on God alone. "I will give you a new heart and put a new spirit within you; and I will take away the stony heart out of your flesh, and will give you a heart of flesh. . . and I will cause you to walk in My commandments and keep My judgments and do them" (Ez. xxxvi. 26, 27). At other times it seems as if all depended on man. "You have your choice. Choose this day that which pleaseth you, whom you would rather serve. . . You are witnesses that you yourselves have chosen you the Lord to serve Him" (Jos. xxiv. 15, 22). We indeed decree and do that which works out our salvation, but God grants us to do both, and operates in us. The mystery is insoluble. St. Paul replies to questioners: "O man, who art thou that repliest against God?" (Rom. ix. 20). But the practical conclusion is certain: Do what in you lies and God will never fail you.

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The Operation of Grace

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There are two factors in the operation of grace, God's action and man s action; each is fully efficient, each is necessary. God is omnipotent and can do as He wills; man is free and can do as he wills. Man cannot begin or carry on the work without God; God will not complete it without man. The mystery of grace consists in the interaction of these two forces. They seem to conflict with one another. We cannot say how they harmonize, and how each exercises its full action without detriment to the other. Scripture sometimes speaks as if all depended on God alone. "I will give you a new heart and put a new spirit within you; and I will take away the stony heart out of your flesh, and will give you a heart of flesh . . . and I will cause you to walk in My commandments and keep My judgments and do them" (Ez. xxxvi. 26, 27). At other times it seems as if all depended on man. "You have your choice. Choose this day that which pleaseth you, whom you would rather serve. . . You are witnesses that you yourselves have chosen you the Lord to serve Him" (Jos. xxiv. 15, 22). We indeed decree and do that which works out our salvation, but God grants us to do both, and operates in us. The mystery is insoluble. St. Paul replies to questioners: "O man, who art thou that repliest against God?" (Rom. ix. 20). But the practical conclusion is certain: Do what in you lies and God will never fail you.

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THE BEGINNINGS OF GRACE

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God is our supreme Master. We have no claims on Him. He has no obligations towards us, and is actuated only by His infinite equity and love and gratuitous generosity. In particular, the higher state which transcends nature is beyond all our requirements and all our power of earning it. When we had lost it in Adam, God was in no way bound to restore it to us; and still less when, after it had been restored, we forfeited it again by our own personal revolt. Even if God had left us in the simply natural state to carry out a temporal work here as part of the general cosmic process, and then to cease from existence like the beasts even that would have been an immense favour for us, and beyond our deserts. But God has chosen to make a new beginning with us, and to bring about the accomplishment of His original design in another way. He has not straightway replaced us in the state of integrity and the fulness of supernatural life from which we had fallen. That has now become a progressive work, proceeding from small beginnings and gradually mounting to its perfection. "The path of the just, like a shining light, goeth forward and increaseth even to perfect day" (Prov. iv. 18). Be grateful that He has not left you in your fallen state, but started you afresh. Strive earnestly and pray that "He who hath begun a good work in you, will perfect it unto the day of Christ Jesus" (Phil. i. 6).

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The Distribution of Graces

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Nature exhibits to us an enormous prodigality of creative power and bounty poured forth upon the universe in a measure which exceeds all requirements. Compare for instance the heat and the light of the sun, which is capable of doing so much, and of which only one ninety-seven- millionth part is utilized. Still more is this the case in the spiritual order which is nearer to God, and which is for the supreme advantage of the highest of creatures. The superabundance of creative and redeeming graces are intended for all mankind without exception, and are actually poured forth on them, in varying measure. The Father in heaven "maketh His sun to rise upon the good and the bad, and raineth upon the just and the unjust" (Matt. v. 45). His Eternal Son is "the true light that enlighteneth, every man that cometh into this world" (John i. 9). To every soul are offered all kinds of external helps and opportunities of virtue, with corresponding interior impulsions of grace. The abundance of these favours not only exceeds all human deserts, but exceeds even the superabundance of human guilt. Temptations are almost irresistible, the disadvantages we labour under are numerous and heavy, but God's graces outweigh them all, if only men would consent to avail themselves of them. Never say that God's requirements are too difficult or that grace has failed you. However much may be demanded of you, you can say, "I can do all things in Him that strengtheneth me" (Phil. iv. 13).

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Preparation For Justification

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The first movement in the path which leads to our justification and supernatural life and salvation is simply and entirely from God. Even the consciousness of our misery and the oppressive effects of our sins will not lead us to take the first step of calling upon God for relief. The first actual step is God's call to us and a motion impressed on us. We cannot merit this by any natural actions of our own, however good they may be. We cannot repent of our sins, begin to resist temptation, or change the tenor of our lives on our own initiative. Still less can we apprehend God, appreciate Him, desire and love Him, but by the grace of God calling us to do these things. We cannot call upon His name until He has suggested the idea and moved us to accept it. Even the first conscious motion of the soul towards God is not of ourselves but inspired by Him. "No man can come to Me unless it be given him by My Father" (John vi. 66). "What hast thou that thou hast not received? And if thou hast received, why dost thou glory as if thou hadst not received?" (1 Cor. iv. 7). Beware lest you take credit to yourself for having approached to God in the first instance, or for any subsequent fidelity. Remember also that those who approach to the consideration of divine truths in a spirit of self-sufficiency, relying on their own attainments, and scorning to humble themselves and pray for guidance, will remain for ever in the obscurity of the natural order, and will never attain to God or His truths.

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The Necessity of Actual Grace

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The natural endowments of fallen man are very extensive. He has a love of truth, great powers of investigation, and he is able to recognize the Author of nature as God and ascertain some of His perfections. Still this natural knowledge is limited. It is true to say now, no less than formerly: "Man can find no reason of all those works of God that are done under the sun: and the more he shall labour to seek so much the less shall he find; yea, though the wise man should say that he knoweth it, he shall not be able to find" (Eccle. viii. 17). The natural intelligence falls still further short of the great system of truths that belong to the higher state which God calls man to enter. Those truths are the basis on which our supernatural life must be built up. We cannot arrive at them by our power of natural penetration; and even when they are propounded to us by God through human teaching, we are still unable to assimilate them without an infusion of grace and the faculty of faith from God. Every one is capable of hearing of Our Lord and knowing Him historically; yet "no man can say, The Lord Jesus, but by the Holy Ghost" (1 Cor. xii. 3). We may have natural knowledge, but it is not sufficient; for all that, "No man can come to Me except the Father who hath sent Me draw him" (John vi. 44). You stand in absolute need of actual graces to enable your intelligence and will to grasp the truths of the supernatural order. Prayer is necessary rather than critical analysis. Those who fall from the state of grace are very likely to lose their intellectual grasp of certain higher truths which previously seemed incontrovertible.

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