2. AUGUSTINIANISM.—This system, so called because its defenders pretend to base it on the authority of St. Augustine, has some points of similarity with Thomism but differs from the latter in more than one respect, especially in this that the Augustinians,(745) though they speak with great deference of the _gratia per se efficax_, hold that the will is not physically but only morally predetermined in its free acts. Hence Augustinianism may fitly be described as the system of the _praedeterminatio moralis_. Its most eminent defender is Lawrence Berti, O. S. A. (1696-1766), who in a voluminous work _De Theologicis Disciplinis_(746) so vigorously championed the Augustinian theory that Archbishop Jean d’Yse de Saléon, of Vienne,(747) and other contemporary theologians combated his teaching as a revival of Jansenism. Pope Benedict XIV instituted an official investigation, which resulted in a decree permitting Augustinianism to be freely held and taught. a) Whereas Thomism begins with the concept of _causa prima_ and _motor primus_, Augustinianism is based on the notion of _delectatio coelestis_ or _caritas_. Berti holds three principles in common with Jansenius: (1) Actual grace consists essentially in the infusion of celestial delectation. (2) This heavenly delectation (_i.e._ grace) causally precedes free-will in such wise that its relative intensity in every instance constitutes the law and standard of the will’s disposition to do good. (3) Simultaneously with this celestial delectation, concupiscence (_delectatio carnalis, concupiscentia_) is doing its work in fallen man, and the two powers constantly contend for the mastery. So long as celestial delectation (_i.e._ grace) is weaker than, or equipollent with, concupiscence, the will inevitably fails to perform the salutary act to which it is invited by the former. It is only when the _delectatio coelestis_ overcomes concupiscence (_delectatio coelestis victrix_) that free-will can perform the act inspired by grace. There is a fourth principle, and one, too, of fundamental importance, which brings out the essential difference between Augustinianism and Jansenism, _viz._: the _delectatio coelestis_ never overpowers the will but leaves it free to choose between good and evil.(748)