b) There is a unanimous and unbroken tradition in favor of the Catholic doctrine. St. Polycarp writes in his Epistle to the Philippians: “... the faith (πίστις) given you, which is the mother of us all when hope (ἐλπίς) follows and love (ἀγάπη) goes before.”(829) St. Augustine teaches that while faith is _per se_ separable from hope and love, it is ineffective without them. “Man begins with faith, but the demons, too, believe and tremble; to faith, therefore, must be added hope, and to hope, love.”(830) And again: “Without love, faith can indeed exist, but it availeth nothing.”(831) St. Gregory the Great, paraphrasing St. James, says: “Perhaps some one will say to himself: I have believed, I shall be saved. He speaks truly if he sustains faith by works. For that is true faith which does not contradict by deeds what it asserts in words.”(832) c) This teaching is in perfect conformity with reason. α) No supernatural enlightenment is needed to perceive the intrinsic propriety of a moral preparation for justification. Not only must the sinner learn to know God as His supernatural end and the source of all righteousness, but he must also be persuaded that it is his duty, with the help of sufficient grace, to direct his will towards this final end. Every tendency or movement presupposes a _terminus a quo_, from which it starts, and a _terminus ad quem_, to which it tends. The movement of the will in the process of justification, besides faith, demands a voluntary withdrawal from sin (contrition, good resolutions) and an approach to righteousness (hope, love, desire).(833)