Merely sufficient grace may be subdivided into _gratia proxime sufficiens_ and _gratia remote sufficiens_. Proximately sufficient grace (also called _gratia operationis_) confers upon the will full power to act forthwith, while remotely sufficient grace (also termed _gratia orationis_) confers only the grace of prayer, which in its turn brings down full power to perform other salutary acts. The _gratia orationis_ plays a most important rôle in the divine economy of grace. God has not obliged Himself to give man immediately all the graces he needs. It is His will, in many instances, as when we are besieged by temptations, that we petition Him for further assistance. “God does not enjoin impossibilities,” says St. Augustine, “but in His injunctions He counsels you both to do what you can for yourself, and to ask His aid in what you cannot do.”(103) Hence, though grace may sometimes remain ineffective (_gratia inefficax_ = _gratia vere et mere sufficiens_), it is never insufficient (_insufficiens_), that is to say, never too weak to accomplish its purpose. Calvinism and Jansenism, while retaining the name, have eliminated sufficient grace from their doctrinal systems. Jansenius (+ 1638) admits a kind of “sufficient grace,” which he calls _gratia parva_, but it is really insufficient because no action can result from it unless it is supplemented by another and more powerful grace.(104) This heretic denounced sufficient grace in the Catholic sense as a monstrous conception and a means of peopling hell with reprobates.(105) Some of his followers even went so far as to assert that “in our present state sufficient grace is pernicious rather than useful to us, and we have reason to pray: From sufficient grace, O Lord, deliver us!”(106) β) It is an article of faith that there is a merely sufficient grace and that it is truly sufficient even when frustrated by the resistance of the will. The last-mentioned point is emphasized by the Second Council of Orange (A. D. 529): “This also we believe, according to the Catholic faith, that all baptized persons, through the grace received in Baptism, and with the help and coöperation of Christ, are able and in duty bound, if they will faithfully do their share, to comply with all the conditions necessary for salvation.”(107) The existence of sufficient grace was formally defined by the Council of Trent as follows: “If any one saith that man’s free-will, moved and excited by God, ... no wise coöperates towards disposing and preparing itself for obtaining the grace of justification; that it cannot refuse its consent if it would, ... let him be anathema.”(108) This dogma can be convincingly demonstrated both from Sacred Scripture and Tradition.