Note 510 — Chapter VI

Ibid., p. 323. In connection with the proposition at the commencement of this division: “Man can of himself do nothing,” Luther attacks the mediæval theological axiom: “Facienti quod est in se, Deus non denegat gratiam” (in his Commentary on the Psalms, Weim. ed., 4, p. 262, he already gives it as: “Deus infallibiliter dat gratiam”). In order to make the matter clear we may state in advance that, according to Catholic doctrine, we cannot with the powers of nature merit grace either “de condigno” or “de congruo”; grace excludes any natural acquiring of the same; man is only able to dispose himself negatively for the acquisition of grace, not positively, i.e. not in such a way as to demand grace as a right. “Homo non movet se ipsum ad hoc, quod adipiscatur divinum auxilium, quod supra ipsum est, sed potius ad hoc adipiscendum a Deo movetur.” Thom., “Summa contra gent.,” 3, c. 149. In accordance with this, true Scholasticism did not and could not wish to express by the proposition “Facienti quod est in se,” etc., any real meriting of grace by our natural powers. Luther’s attacks, which presuppose this, were therefore of no avail against the true theology of the Middle Ages. The natural acts recognised by theology as good are generally unimportant, have no supernatural merit, and cannot positively qualify for grace in the sense of “Facienti, etc.” The axiom implies rather that whoever does his part, roused and moved thereto by actual grace, will arrive at saving grace and reach heaven; it presupposes a negative preparation; God in His mercy does not refuse His grace to whoever does his part. It was therefore presumed that the actual grace of God was at work in every good work which man performed, inviting to, co-operating with, and furthering it. Cp. Denifle-Weiss, 1², p. 577 ff. The mediæval theological work most widely known in Luther’s time, the “Compendium theologicæ veritatis,” says expressly: “Without grace no one is able to do his part so as to prepare himself for salvation” (l. 5, c. 11). We find there no trace of the Pelagianism with which Luther so bitterly reproached the whole theology of the Middle Ages. (See Denifle-Weiss, 1², p. 576, n. 5). “Is mere co-operation with grace Pelagian?” Denifle asks (p. 577). And what authorised Luther to say in the Schmalkald Articles (Müller-Kolde, “Die symbolischen Bücher der evangel. luther. Kirche,” 1907, p. 311) that the teaching “si faciat homo quantum in se est, Deum largiri ei certo suam gratiam” was a portentum, a heathenish dogma from which it followed that Christ had died in vain?