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But the Church has never taught that the inheritance of original sin ascribes to each new generation the kind of "guilt" that involves personal moral responsibility for that state of original sin, and therefore it would in no way be just for God to condemn unbaptized infants even to a "mild form of damnation" on account of an inherited sin that involved no voluntary fault on the part of the infants themselves see Catechism , Saint Augustine's view here contradicts the Church's understanding of God's compassion for our fallen condition and His merciful love for unbaptized infants.

But the Church has never taught that God's saving grace is irresistible. As the Council of Trent clearly taught, salvation is a work of grace, but it does not happen without the free consent of the souls of the elect Catechism , and Saint Augustine's view here seems to contradict God's merciful love because it seems to imply that in some way God compels certain sinners - the elect - to repent and be saved.

Again, we need to acknowledge that St.


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Augustine had no real intention of entirely eliminating human free consent in the salvation process. As he said in one of his sermons: "He who created you without your cooperation does not justify you without your cooperation. He created you without your knowing it, He does not justify you without your wanting it" Sermon 11, The paradox in Augustine's theory is that our "wanting it" if we are among God's "elect" is somehow solely the result of divine action on our will without violating our freedom.

Augustine's theology lies the principle of "the omnipotence of the divine action which, although no one can be saved who does not wish to be, can transform every person, without violating his freedom, from one who does not wish to be saved into one who does. God always has in reserve a grace which no heart, no matter how hard, resists, since it is given precisely for taking away the hardness of the heart" De praed.

This is the doctrine of "irresistible grace" to use Chadwick's phrase that the Church has hesitated to endorse. One reason for the Church's hesitation here is that "love" as we know it in human personal relationships is not "irresistible": when authentic love is offered, it always respects the real freedom of the beloved not to return that love.

A love that irresistibly causes a free response of love, therefore, might be a contradiction in terms. Moreover, the idea of irresistible grace inevitably raises another question. Trape explains:. The most one could say with any confidence is that only very few enter heaven immediately upon their death Mt and therefore vast numbers must have their purification completed in purgatory, by God's great mercy, before they are ready for heaven Catechism , Again, St.

Augustine's view seems to contradict God's merciful love, for God's mercy would be weak and ineffective if the great mass of humanity is eternally lost. Despite the extremes of St. Augustine's teaching in his later years, however, we can still trace within his theology a deep appreciation for the merciful love of God. After all, since he sincerely believed that all human beings apart from divine grace are worthy of eternal damnation even unbaptized infants , and since none of us has any capacity at all on our own to repent of our sins and seek divine aid and forgiveness, the fact that anyone at all repents and is saved can only be the work of God's merciful love, pouring out His saving grace upon those who do not deserve it.

Moreover, while St. Augustine did call the human race a "lump of perdition" "massa damnata" , Fr. Trape points out that he also wrote of the human race as, in essence, a lump of redemption "massa redempta" : "Through this Mediator [Jesus Christ] there is reconciled to God the mass of the entire human race which is alienated from Him through Adam" Sermon , 8.

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In fact, St. Augustine's sermons are filled with passages that vividly portray for us God's compassionate, healing love for sinners. For example, he takes the parable of the Good Samaritan as an allegory of God's healing, sanctifying love for weak and sinful souls:. Indeed, throughout St. Augustine's writings there are passages that show us how the Lord seeks to establish an intimate, personal union with the human soul, so that even the first taste of that intimate union in the soul's depths leads to an insatiable hunger and thirst for more.

In his Confessions , St. Augustine offers himself as a paradigm of this mysterious courtship of the human soul by the merciful God:. He starts out the section entitled "Faith in Christ the Redeemer" by apportioning credit and blame for the human condition: "We must in no way doubt that the only cause of good things that come our way is the goodness of God, while the cause of our evils is the will of changeable good falling away from the unchangeable good, first the will of an angel [Satan], and then the will of a human being [Adam]. Augustine quotes St. Paul in Romans "So it comes not from the one who runs, but from God who shows mercy.

Augustine comments:. For Augustine, the sending of Christ into the world was a gift of pure, undeserved grace no. In fact, Augustine writes, forgiveness of sins is so readily available in the Church that the only unforgivable sin - the sin against the Holy Spirit - is not to believe that sins are forgiven in the Church see no.

The only unfortunate aspect of St.


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    • Augustine's treatment of Divine Mercy in his Enchidrion comes in his discussion of predestination. Saint Paul says in Romans that God's will is to "have mercy on all" Rom , and in his first epistle to Timothy he writes: "His will is for all to be saved and come to the knowledge of the truth" It is hard to see how this scriptural teaching about God's offer of mercy to "all" fits with what St.

    Augustine writes here:. The underlying thought here is that God wills to have mercy on some sinners, but not on all of them. Original and actual sin has left all people worthy only of damnation. By His eternal decree, however, and as an act of sheer mercy, God has elected some sinners to be the objects of His mercy, objects of His evidently irresistible saving grace, while others His mercy has simply passed by. They are treated solely as objects of His justice, for he leaves them wallowing in sin and its con- sequences.

    They have no right to complain, however, because they are only receiving what they deserve. What has happened here is that St. Augustine has treated God's justice and God's mercy almost as alternatives, almost as if they are two distinct "sides" of God's nature, so to speak.

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    He reaches out to some sinners with His mercy-side, while other sinners encounter only His justice-side. Yet it is not at all clear how God could be said to will the gift of mercy for "all" Rom or will "all to be saved" 1 Tim.

    Paul clearly taught, if God in fact bestows His mercy only on some, while others are completely passed by. The damned may indeed only receive in the end what they truly deserve, but how can God be said to desire to have mercy on them if He never gave to them, at some point in their lives, grace sufficient for them to be saved, if only they would have received and cooperated with it? This brings us to the centuries-long conflict between the Jesuits and the Dominicans and in another way, in the Protestant world, between the Arminians and the Calvinists regarding the whole doctrine of predestination.

    We certainly do not have the space to unfold that theological controversy here.

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    Suffice it to say that the Dominicans generally held to the view of St. Augustine, while the Jesuits objected to their formulation of the doctrine. Both points of view are permissible within the Catholic Church, according to the Magisterium. Quite apart from the technicalities of that debate, however, is the danger of seeing God's justice and mercy as alternative ways in which He relates to His creatures - opposite sides of His "character," so to speak.

    A surface reading of St. Maria Faustina Kowalska's Diary also might lead us to believe in this two-sided God. For example, St. Faustina heard Jesus say that those who run away from His merciful Heart will fall into the hands of His justice see Diary , and with regard to purgatory, our Lord told her, "My mercy does not want this, but justice demands it" Diary , On the other hand, there are plenty of passages in her Diary where she records Jesus' words of comfort, words that show He is reluctant to punish sinners, tempers his justice with mercy, and withholds the full rigor of His justice until the Judgment Day, giving humanity the maximum opportunity for repentance see Diary , , One of the most poignant of these passages is Diary entry Jesus said to her:.

    Passages such as these suggest that our experience of the rigors of divine justice is largely self-inflicted, just as a man who leaves the warmth of a fire grows cold through no fault of the fire itself. In Diary entry , Jesus said to St. Faustina that when sinful souls "bring all My graces to naught, I begin to be angry with them, leaving them alone and giving them what they want. Thus, there is no hell, no purgatorial punishment, nor does God ever chastise anyone in this life, nor is anything owed to God on the scales of justice because of our sins.

    It follows that Jesus may have done great things for us, but He did not need to die for our sins in the sense of making "satisfaction" for them, or paying the penalty for them on our behalf. On the other hand, much of conservative, traditionalist Catholicism falls into the trap of seeing God's mercy and justice as two distinct sides of His nature.

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    The trick is to activate or respond to His good side and avoid His bad side. Some of the greatest saints and theologians in the Catholic Tradition, however, have struggled to find a way to fuse together, in a single vision, the justice and mercy of God, without denying either one.


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      • How God's justice and mercy are one in the absolute simplicity of the infinite divine nature is, of course, a mystery that we can never completely fathom in this life. It is beyond the capacity of our finite minds, and of our fallen nature, fully to comprehend. Even in this life, however, we can begin to see that God's justice - His occasional chastisements of us in this life, and His purgatorial punishments of us in the next - are also, at one and the same time, expressions of His mercy toward us. If He sometimes chastises us by permitting us to suffer, it is only to "wake us up," and summon us back to repentance and faith "Those whom the Lord loves, he chastises," Heb , and purgatory is not only a place of temporary punishment for half-repented sin; it is also, at the same time, a "purging" that mercifully sanc- tifies and heals the soul see Catechism , More difficult to fathom is how the final damnation of a soul is also, in another way, God's final act of mercy toward that soul.

      See the Appendix at the end of this book.