THEOLOGY
585
THEOLOGY
the angels runs in many respects parallel to that of
mankind; the angels also were endowed with both
sanctifying grace and high natural excellences; some
of them rose in rebellion against God, and were thrust
into hell as demons. While the devil and his angela
are inimical to the human race, the faithful angels
have been appointed to exercise the office of
guardians over mankind.
(c) Redemption (De Deo Redeinptore) . — As the fall of man was followed by redemption, so the chapter on creation is immediately followed by that on redemption. Its three main divisions: Christ oiogy, Soteriology, Mariology, nmst ever remain in the closest connexion. [For the first of these three (Chris- tology) see I. a. below, inmiediately following sub- section B. History.]
(i) Soteriology.— -Soteriology is the doctrine of the work of the Redeemer. As in Christology the leading idea is the Hypostatic Union, so here the main idea is the natural mediatorship of Christ. After having dis- posed of the preliminary questions concerning the pos- sibility, opportuneness, and necessity of rcilcniiviion, as well as of those regarding the predrstination of Christ, the next subject to occupy our attention is the work of redem])tion itself. This work reaches its climax in the vicarious satisfaction of Christ on the cross, and is crowned by His descent into Umbo and His ascension into heaven. From a speculative standpoint, a thorough and cotnprehensive theory of satisfaction remains still a pious desideratum, though promising attempts have often been made from the days of Anselm down to the present time. It will be necessary to blend into one noble whole the hidden elements of truth contained in the old jiatristic theorj' of ransom, the juridical conception of St. Anselm, and the ethical theory of atonement. The Redeemer's activity a-s Mediator stands out most prominently in His triple office of high priest, jjrophet, and king, which is continued, after the ascension of Christ, in the priesthood and the teaching and pastoral office of the Church. The central position is occu- pied by the high-priesthood of Christ, which mani- fests the death on the cross as the true sacrifice of pro- pitiation, and proves the Redeemer to be a true priest, (ii) Mariology, or the doctrine of the Mother of God, cannot be .separated either from the person or from the work of the Redeemer and therefore has the deepest connexion with both Christology- and Soteriology. Here the central idea is the Divine Maternity, .since this is at once the source of Mary's unspeakable dignity and of her surpassing fulness of grace. Just as the Hj-postatic Union of the Divinity and humanity of Christ stands or falls with the truth of the Divine Maternity, so too is this same mater- nity the foundation of all special privileges which were accorded to Mary on account of Christ's dig- nity. The.se singular privileges are four: her Immac- ulate Conception, per.sonal freedom from sin, per- jjetual virginity, and her bodily Assumption into heaven. For the three former we have doctrinal de- cisions of the Church, which are final. However, though Mary's bodily Assumption has not yet been solemnly declared an article of faith, nevertheless the Church has practically demonstrated such to be her belief by celebrating from the earliest times the feast of the Assumption of the Mother of God. Two more privileges are connected with Mary's dignity: her special mcfliatorsliii) between the Redeemer and the redeemed and her exclusive right to hjiicrdulia. Of course, it is dear that the mediatorship of Mary is entirely subordinate to that of Her Divine Son and derives its whole efficacy and power therefrom. In order the better to understand the value and impor- tance of Mary's pecuhar right to such veneration, it will be well to consider, by way of contrast, the duHa paid to the saints and, again, the doctrine concerning the veneration jtaid to relics and images. For the
most part, dogmatic theologians prefer to treat these
latter subjects under eschatology, together with the
Communion of Saints.
(iii) Grace {De gratia). — The Christian idea of grace is based entiielj' upon the supernatural order. A distinction is made between actual and sanctifying grace, according as there is question of a supernatural activity or merely the state of sanctification. But the crucial jioint in the whole doctrine of grace hes in the justification of the sinner, because, after all, the aim and object of actual grace is either to lay the foundation for the grace of justification when the latter is absent, or to preserve the grace of justi- fication in the soul that already possesses it. The three qualities of actual grace are of the utmost importance: its necessity, its gratuitousness, and its universality. Although on the one hand we must avoid the exaggeration of the Reformers, and of the followers of Baius and Jansenius, who denied the capability of unaided nature altogether in moral action, yet, on the other hand, theologians agree that fallen man is quite incapable, without the help of God's grace, of either fulfilling the whole natural law or of resi-sting all strong temptations. But actual grace is absolutely necessary for each and every salutary act, since all such acts bear a causal relation towards the supernatural end of man. The heretical doctrines of Pelagianism and Semipela- gianism are refuted by the Church's doctrinal deci- sions based upon Holy Scripture and Tradition. From the supernatural character of grace flows its second quality: gratuitousness. So entirely gratui- tous is grace that no natural merit, no positive capa- bility or preparation for it on the part of nature, nor even any purely natural petition, is able to move God to give us actual gi'ace. The universalitj' of grace rests fundamentally upon the absolute univer- sality of God's salvific will, which, in regard to adults, sunply means His antecedent will to distribute suffi- cient grace to each and every person, whether he be already justified or in the state of sin, whether he be Christian or heathen, believer or infidel. But the salvific will, in as far as it is con.sequent and deals out just retribution, is no longer universal, but particular, for the reason that only those who persevere in justice, enter heaven, whereas the wicked are con- demned to hell. The question of the predestination of the blessed and the reprobation of the damned is admittedly one of the most difficult problems with which theology has to deal, and its solution is wrapped in impenetrable mystery. The same may be said of the relation existing between grace and the Uberty of the human will. It would be cutting the Gordian knot rather than loosing it, wei-e one to deny the efficacy of grace, as did Pelagianism, or again, follow- ing the error of Jansenism, deny the liberty of the will. The difficulty is rather in determining just how the acknowledged efficacy of grace is to be recon- ciled with human freedom. For centuries Thomi.sta and Mohnists, August inians and Congruists have been toiling to clear up the matter. And while the system of grace known as syncretic has endeavoured to harmonize the principles of Thomism and Molin- isra, it has served but to double the difficulties instead of ehminating them.
The second part of the doctrine on grace has to do with sanctifying grace, which produces the state of habitual holiness and justice. Preparatory to receiving this grace, the soul undergoes a certain preliminary process, which is begun by theological faith, the "beginning, root and foundation of all justification", and is completed and i)erfected by other .supernatural dispositions, such as contrition, hope, love. The Protestant conception of justifying faith as a mere fiducial faith is quite as much at variance with revelation;is is the sola fides doctrine. Catholics also differ from Protestants in explaining
