How can that grace be sufficient for justification which is first described in glowing colors as _parva et invalida_ and then in the same breath is declared to be insufficient except when reinforced by a _gratia magna_ in the shape of _delectatio victrix_? What kind of “grace” can that be which in its very nature is so constituted that the will, under the prevailing influence of concupiscence, infallibly does the opposite of that to which it is supernaturally impelled? It is quite true that the distinction between _gratia parva_ and _gratia magna_(753) is found in St. Augustine. However, he understands by _gratia parva_ not sufficient grace, but the grace of prayer (_gratia remote sufficiens_), and by _gratia magna_, not efficacious grace as such, but grace sufficient to perform a good act (_gratia proxime sufficiens_).(754) b) Augustinianism is unable to reconcile its theory of a _praemotio moralis_ with the dogma of free-will. Under the Augustinian system the influence of efficacious grace can be conceived in but two ways. Either it is so strong that the will is physically unable to withhold its consent; or it is only strong enough that the consent of the will can be inferred with purely moral certainty. In the former alternative we have a prevenient necessity which determines the will _ad unum_ and consequently destroys its freedom. In the latter, there can be no infallible foreknowledge of the future free acts of rational creatures on the part of God, because the Augustinians reject the _scientia media_ of the Molinists and expressly admit that the same grace which proves effective in one man remains ineffective in another because of the condition of his heart.(755) c) Finally, the three fundamental principles of the Augustinian system are false and have no warrant in the writings of St. Augustine. It is not true that pleasure (_delectatio_) is the font and well-spring of all supernaturally good deeds. Such deeds may also be inspired by hatred, fear, sorrow, etc.(756) With many men the fear of God or a sense of duty is as strong an incentive to do good as the sweet consciousness of treading the right path. St. Augustine did not regard “celestial delectation” as the essential mark of efficacious grace, nor concupiscence as the characteristic note of sin.(757)