a) This teaching is so obviously in accord with Sacred Scripture that we confine ourselves to quoting three or four passages. Ezechiel says that sanctifying grace may be irretrievably lost: “If the just man turn himself away from his justice, and do iniquity according to all the abominations which the wicked man useth to work, shall he live? All his justices which he hath done shall not be remembered; in the prevarication, by which he hath prevaricated, and in his sin, which he hath committed, in them he shall die.”(1206) Our Lord Himself admonishes His Apostles: “Watch ye and pray, that ye enter not into temptation.”(1207) St. Paul not only warns the faithful in general terms: “He that thinketh himself to stand, let him take heed lest he fall;”(1208) but expressly designates certain mortal sins as a bar to Heaven: “Neither fornicators, nor idolaters, nor adulterers, nor the effeminate, nor liers with mankind, nor thieves, nor covetous, nor drunkards, nor railers, nor extortioners, shall possess the kingdom of God.”(1209) b) The teaching of Tradition was brought out clearly in the fight against Jovinian. That wily heretic claimed the authority of St. John for the assertion that the grace of Baptism can never be lost. The Johannean passage in question reads: “Whosoever is born of God, committeth no sin: for His seed abideth in him, and he cannot sin, because he is born of God.”(1210) St. Jerome in his reply paraphrases the passage as follows: “Therefore I tell you, my little children, whosoever is born of God, committeth no sin, in order that you may not sin and that you may know that you will remain sons of God so long as you refrain from sin.”(1211) St. Augustine teaches: “If a man, being regenerate and justified, relapses of his own will into an evil life, assuredly he cannot say: ‘I have not received,’ because of his own free choice of evil he has lost the grace of God that he has received.”(1212) And St. Gregory the Great: “As he who falls away from the faith is an apostate, so he who returns to an evil deed is regarded by Almighty God as an apostate, even though he may seem to retain the faith; for the one without the other can be of no use, because faith availeth nought without [good] works, nor [good] works without faith.”(1213) The penitential discipline of the primitive Church furnishes additional proofs for the doctrine under consideration. If grace could be lost in no other way than by unbelief, the Sacrament of Penance would be useless.(1214) c) In connection with this subject theologians are wont to discuss the question whether or not the forfeiture of sanctifying grace involves the loss of its supernatural concomitants.