β) The second theological reason for the impossibility of avoiding venial sin for any considerable time is based on the eternal scheme of salvation decreed by Divine Providence. This scheme of salvation must not, of course, be conceived as a divine precept to commit venial sins. It is merely a wise toleration of sin and a just refusal, on the part of the Almighty, to restore the human race to that entirely unmerited state of freedom from concupiscence with which it was endowed in Paradise, and which alone could guarantee the moral possibility of unspotted innocence. Both factors in their last analysis are based upon the will of God to exercise those whom He has justified in humility and to safeguard us against pride, which is the deadliest enemy of our salvation.(380) In making this wise decree God, of course, infallibly foresaw that no man (with the sole exception of those to whom He might grant a special privilege) would _de facto_ be able to pass through life without committing venial sins. This infallible foreknowledge is based not alone on the _scientia media_, but also on the infirmity of human nature. Hence Suarez was entirely justified in rejecting the singular opinion of de Vega,(381) that the Tridentine definition does not exclude the possibility of exceptions.(382) Nevertheless the faithful are wisely warned against both indifference and despondency. “Let no one say that he is without sin, but let us not for this reason love sin. Let us detest sin, brethren. Though we are not without sins, let us hate them; especially let us avoid grievous sins, and venial sins, too, as much as we can.”(383) *Thesis V: No man can persevere in righteousness without special help from God.* This proposition is also _de fide_. Proof. The Semipelagians asserted that man is able by his own power to persevere in righteousness to the end.(384) Against this teaching the Second Council of Orange defined: “Even those who are reborn and holy must implore the help of God, in order that they may be enabled to attain the good end, or to persevere in the good work.”(385) This definition was repeated in substance by the Council of Trent: “If any one saith that the justified either is able without the special help of God to persevere in the justice received, or that, with that help, he is not able; let him be anathema.”(386) Perfect perseverance is the preservation of baptismal innocence, or, in a less strict sense, of the state of grace, until death. Imperfect perseverance is a temporary continuance in grace, _e.g._ for a month or a year, until the next mortal sin. Imperfect perseverance, according to the Tridentine Council, requires no special divine assistance (_speciale auxilium_).(387)