a) In conformity with such Biblical expressions as “the new life,” “renovation of the spirit,” “regeneration,” “divine sonship,” etc., the Council of Trent defines justifying grace as a supernatural something “infused” into and “inherent” in the soul. Both ideas denote a permanent state, not a mere transient act or the result of such acts. “The charity of God is poured forth by the Holy Spirit in the hearts of those that are justified, and is inherent therein.”(974) “That justice which is called ours, because we are justified from its being inherent in us, that same is (the justice of God) because it is infused into us by God, through the merit of Christ.”(975) “If any one saith that men are justified ... to the exclusion of the grace and the charity which is poured forth in their hearts by the Holy Ghost and is inherent in them,... let him be anathema.”(976) Hence Justification is defined by the Fathers of Trent as “a translation ... to the state of grace and adoption of the sons of God.”(977) Before the Tridentine Council a number of theologians held that sanctifying grace consists in some particular actual grace or in a consecutive series of actual graces. This view is incompatible with the definition just quoted; in fact Suarez, Bellarmine, Ripalda, and others regard it as positively heretical or at least intolerably rash. During the preliminary debates at Trent some of the Fathers asked for an express declaration of the Council to the effect that justification is wrought by the instrumentality of an infused habit; but their request was set aside on the ground that the nature of justifying grace as a stable habit is sufficiently indicated by the word “_inhaeret_.”(978) That sanctifying grace is a permanent state of the soul may also be inferred from the Catholic teaching that the grace which Baptism imparts to children does not differ essentially from that which it imparts to adults. True, this teaching was not always regarded as certain;(979) but at the Ecumenical Council of Vienne, A. D. 1311, Pope Clement V declared it to be “the more probable opinion,”(980) and it was rendered absolutely certain by the Tridentine decision that infant Baptism results not only in the remission of sins, but likewise in an infusion of sanctifying grace. This being so, there can be no essential difference between the justification of children and that of adults. Now it cannot be actual grace which renders children righteous in the sight of God, for they are unable to avail themselves of actual grace on account of the undeveloped state of their intellect. The grace that Baptism imparts to them is consequently a _gratia inhaerens et informans_, that is, a permanent state of grace; and it must be the same in adults.(981)