The language employed by the Fathers and councils leaves no doubt that supernatural knowledge manifests itself mainly in judgments. But simple apprehension and ratiocination must also play a part, (1) because these two operations are of the essence of human thought, and the grace of illumination always works through natural agencies; and (2) because some intellectual apprehensions are merely condensed judgments and syllogisms. The graces of the will naturally work through the spiritual emotions or passions, of which there are eleven: love and hatred, joy and sadness, desire and abhorrence, hope and despair, fear and daring, and lastly anger. With the exception of despair (for which there is no place in the business of salvation), all these passions have a practical relation to good and evil and are consequently called “graces” both in Scripture and Tradition. Love (_amor_) is the fundamental affection of the will, to which all others are reducible, and hence the principal function of grace, in so far as it affects the will, must consist in producing acts of love.(64) The Council of Carthage (A. D. 418) declares that “both to know what we must do, and to love to do it, is a gift of God.”(65) It would be a mistake, however, to identify this “love” with theological charity, which is “a perfect love of God above all things for His own sake.”(66) Justification begins with supernatural faith, is followed by fear, hope, and contrition, and culminates in charity.(67) St. Augustine sometimes employs the word _caritas_ in connections where it cannot possibly mean theological love.(68) This peculiar usage is based on the idea that love of goodness in a certain way attracts man towards God and prepares him for the theological virtue of charity. In studying the writings of St. Augustine, therefore, we must carefully distinguish between _caritas_ in the strict, and _caritas_ in a secondary and derived sense.(69) The champions of the falsely so-called Augustinian theory of grace(70) disregard this important distinction and erroneously claim that St. Augustine identifies “grace” with _caritas_ in the sense of theological love; just as if faith, hope, contrition, and the fear of God were not also graces in the true meaning of the term, and could not exist without theological charity.