CCXXVI. Corollary XXII

COROLLARY XXII.

Just as the efficacy of the restored order must be estimated and measured almost entirely from those things which the good and merciful God works toward men, so it can neither be fully known nor clearly defined unless it is considered in a threefold order. For it must be considered according to the whole amplitude with which it is endowed. But its amplitude extends to a threefold order: supernatural, preternatural, and natural. Therefore, the divine works according to this threefold order must be recognized and brought forth into the light, that the efficacy of the restored state may become fully and perfectly known. Now the proper and eminent work of the supernatural order is grace, by which nature is raised up, elevated, and enriched with a new and heavenly power. Grace, therefore, is that work which must first be investigated and weighed. But concerning it the concordant judgment and universal vote of Christian tradition returns to this¹: that from the fountain of divine benignity the waters of heavenly grace have flowed at every time and unto absolutely all men; that their abundance was varied and manifold, but always such as would suffice for abolishing guilt, recovering the divine likeness, and, together with it, the conjoined merit of entering upon the eternal inheritance.

Eusebius of Alexandria² seems to me to have comprehended this solemn doctrine, established by the unanimous consensus of the Churches, in few words indeed but altogether clearly, in the fifth—

—of those sermons which the most illustrious man and most eminent Cardinal Angelo Mai published only in Greek. For, discoursing³ περὶ τοῦ ἔχοντος χάριν μεταδοῦναι τῷ μὴ ἔχοντι, καὶ περὶ πρεσβυτέρων, concerning the fact that he who has grace ought to impart it to him who lacks it, and concerning presbyters, he thus begins: Φιλάνθρωπος Σωτὴρ ἡμῶν οἰκτείρων τὸ γένος ἡμῶν, οὐκ ἀφίησι πάντα ἄνθρωπον ἄμοιρον τῆς αὐτοῦ χάριτος· οὐ γὰρ μόνον δικαίοις δίδοται χάρις, ἀλλὰ καὶ ἁμαρτωλοῖς· ἐπειδὴ ἄφθονός ἐστιν, καὶ ἀπροσωπόληπτος καὶ ἀνατέλλει τὸν ἥλιον ἐπὶ πονηροὺς καὶ ἀγαθούς, καὶ βρέχει ἐπὶ δικαίους καὶ ἀδίκους, καὶ θέλει πάντας ἀνθρώπους σωθῆναι· καὶ γὰρ μὴ παρορᾷ τὸν ἁμαρτωλόν, ἀλλὰ δίδωσιν κἀκείνῳ μικρὰν χάριν, ἵνα τιμήσῃ τὸν δεδωκότα, καὶ εὐχαριστήσῃ αὐτῷ, καὶ ἐπιστρέψας μετανοήσῃ· ἐὰν δὲ καὶ λαβὼν τὴν χάριν, τοῖς αὐτοῦ ἔτι μείνῃ κακοῖς, τότε λοιπὸν ἀρθήσεται ἀπ᾽ αὐτοῦ καὶ ἣν ἔχει χάριν, καὶ κατακριθήσεται εἰς τὴν γέενναν τοῦ πυρός, διότι οὐκ ἐτίμησε τὴν τιμὴν καὶ τὸν τιμήσαντα· καὶ πληροῦται ἐπ᾽ αὐτὸν τὸ γεγραμμένον, ἄνθρωπος ἐν τιμῇ ὢν οὐ συνῆκε, παρεσυνεβλήθη τοῖς κτήνεσι τοῖς ἀνοήτοις, καὶ ὡμοιώθη αὐτοῖς. Rendered into Latin⁴, these words yield this meaning: “Our Savior, a lover of men, pitying our race, leaves no man without a share in his grace. For grace is conferred not only upon the just but also upon sinners themselves, since God is liberal and free from respect of persons, causes his sun to rise upon the evil and the good, rains upon the just and the unjust, and wills all men to be saved. He in no way neglects the sinner, but imparts a small grace even to him, that he may honor the giver, give thanks to him, and, having been converted, return to soundness. But if, even after receiving grace, he persists hardened in his crimes, then indeed he will also be deprived of the grace which he has and will be sentenced to the Gehenna of fire, because he honored neither the honor nor him who honored him—”

—and concerning him will be fulfilled what is written: ‘Man, when he was in honor, did not understand; he was compared to senseless beasts and became like them.’” Here: 1) the principal origin of the restored order is disclosed and is placed in merciful love; 2) the meritorious origin is also disclosed and is taught to be situated in the salvific dispensation of Christ; 3) the universal amplitude of restoration is established; 4) its efficacy in the supernatural order is shown; and 5) all things are drawn from the divine writings and proved by their authority.