READINGS:—Besides the respective chapters in the various text-books, the student may consult: *A. Vega, _De Iustificatione Doctrina Universa Libris XV Absolute Tradita_, Venice 1548 (reprinted at Cologne, 1572).—*Bellarmine, _De Iustificatione Impii_, 1. V (ed. Fèvre, Vol. VI, pp. 149 sqq. Paris 1873).—*Suarez, _De Gratia_, 1. VI sqq.—Becanus, _Theol. Scholast._, “_De Gratia Habituali_,” Rouen 1658.—L. Nussbaum, _Die Lehre der kath. Kirche über die Rechtfertigung_, München 1837.—C. von Schätzler, _Neue Untersuchungen über das Dogma von der Gnade und das Wesen des christl. Glaubens_, Mainz 1867.—Oswald, _Die Lehre von der Heiligung_, § 5, 3rd ed., Paderborn 1885.—B. Bartmann, _St. Paulus und St. Jakobus und die Rechtfertigung_, Freiburg 1897.—L. Galey, _La Foi et les Oeuvres_, Montauban 1902.—W. Liese, _Der heilsnotwendige Glaube, sein Begriff und Inhalt_, Freiburg 1902.—Card. Newman, _Lectures on the Doctrine of Justification_, 8th impression, London 1900.—Hugh Pope, O. P., art. “Faith” in the _Catholic Encyclopedia_, Vol. V.—J. Mausbach, _Catholic Moral Teaching and its Antagonists_ (tr. by A. M. Buchanan), pp. 150 sqq., New York 1914.—L. Labauche, S. S., _God and Man_, pp. 203 sqq., N. Y. 1916. On the teaching of the Reformers cfr. *Möhler, _Symbolik_, § 18 sqq., 11th ed., Mainz 1890 (English tr. by James Burton Robertson, pp. 82 sqq., 5th ed., London 1906); Ad. Harnack, _Lehrbuch der Dogmengeschichte_, Vol. III, 4th ed., Freiburg 1910; Denifle-Weiss, O. P., _Luther und Luthertum in der ersten Entwicklung_, Vol. II, Mainz 1909; H. Grisar, S. J., _Luther_, Vol. I, Freiburg 1911 (English tr., Vols. I and II, London 1913). Chapter II. The State Of Justification Though the term “justification” may be extended to the preparatory acts that lead up to the state of justice, strictly speaking it signifies only that decisive moment in which the sinner is cleansed from mortal sin by an infusion of sanctifying grace. Hence a careful distinction must be made between justification as an act (_actus iustificationis_) and justification as an habitual state (_habitus iustificationis s. status gratiae sanctificantis_). The transient act introduces a permanent state, just as the Sacrament of Holy Orders constitutes a man in the sacerdotal state or priesthood. Both as an act and as a state justification possesses three distinct properties; it is uncertain, unequal, and capable of being lost. This gives us the basis for a division of the present Chapter into three Sections: (1) On the Nature of Justification, (2) On Justifying, _i.e._ Sanctifying Grace, and (3) On the Properties of that Grace. Section 1. The Nature Of Justification