Harnack claims that St. Augustine first stemmed the current dogmatic tradition and reshaped it by going back to St. Paul. Bellarmine(945) refuted this audacious assertion long before it was rehashed by the German rationalist. The Council of Trent was so thoroughly imbued with the teaching of Augustine that its decrees and canons on justification read as though they were lifted bodily from his writings. The great “Doctor of Grace” flatly contradicts the Protestant theory of imputation in such utterances as these: “He [St. Paul] does not say, ‘the righteousness of man,’ ... but ‘the righteousness of God,’—meaning not that whereby He is Himself righteous, but that with which He endows man when He justifies the ungodly.... The righteousness of God is by faith of Jesus Christ, that is, by the faith wherewith one believes in Christ. For _here_ is not meant the faith with which Christ Himself believes, just as _there_ was not meant the righteousness whereby God is Himself righteous. Both no doubt are ours; but yet they are called [in one case] God’s, and [in the other] Christ’s, because it is by their bounty that these gifts are bestowed upon man.”(946) Again: “When righteousness is given to us, it is not called our own righteousness, but God’s, because it becomes ours only so that we have it from God.”(947) Again: “The grace of God is called the righteousness of God through our Lord Jesus Christ, not that by which the Lord is just, but that by which He justifies those whom from unrighteous He makes righteous.”(948) Again: “The love of God is said to be shed abroad in our hearts, not because He loves us, but because He makes us lovers of Himself; just as the righteousness of God is used in the sense of our being made righteous by His gift.”(949) According to St. Augustine, therefore, justification culminates in a true sanctification of the soul. “When he [St. Paul] says: ‘We are transformed into the same image,’ he assuredly means to speak of the image of God; and by calling it ‘the same,’ he means that very image which we see in the glass,... and that we pass from a form that is obscure to a form that is bright,... and this [human] nature, being the most excellent among things created, is changed from a form that is defaced into a form that is beautiful, when it is justified by its Creator from ungodliness.”(950) The Augustinian passages which we have quoted (and they are not by any means all that could be quoted) enumerate the distinguishing marks of sanctifying grace in so far as it is the formal cause of justification.(951) c) The argument from Revelation can be reinforced by certain philosophical considerations which show the absurdity of the imputation theory from the standpoint of common sense.