Catholic Theologies of Grace

Lecture 33

In this lecture we ... go back all the way to the 16th century, the century

of the Protestant Reformation, and pick up the story of modern

Catholicism—not the Reformation, but the Catholic “Counter-

Reformation” as it’s sometimes called. But, that’s not a great term

because Catholics have their own theology; it’s not simply a response

to Protestantism.

T

he ¿ rst great doctrinal response to Protestantism by Roman
Catholicism comes in the Council of Trent, which met (with
interruptions) from 1545 to 1563. In its doctrine of justi¿ cation,
the council teaches that the righteousness of God is infused by grace and
inherent in us, not merely imputed to us. The Thomistic concept of grace as a
habit or quality of the soul is in the background but not explicitly mentioned.
Justi¿ cation is the transition from being in Adam to being in Christ—from a
state of sin to a state of grace. It occurs with the cooperation of our free will,
prepared by the prevenient help of grace (not by grace alone). It results in the
righteousness of God becoming inherent in us in the form of the infused gifts
of faith, hope, and charity (not faith alone).

This inherent righteousness, infused by the Holy Spirit, is the basis for merit.
Christ’s merits are the meritorious cause of justi¿ cation, but not the essence
of our righteousness. In Protestant terms, Trent makes sancti¿ cation part
of justi¿ cation, while Protestant theology insists on keeping them distinct.
Moreover, unlike imputed righteousness, this inherent righteousness grows
as we do good works and grow in love. By means of this righteousness, in
cooperation with the grace of God, we hope that God will reward our good
works with the gift of eternal life.

Trent conceives of faith quite differently from Protestantism. True Christian
faith may exist without charity, and thus without grace or righteousness,
which means it is possible for believers to be damned. Faith does not require
or even allow for the certainty that one’s sins are forgiven and that one is
in a state of grace or justi¿ cation. Faith does not include the certainty that