The Church, on the other hand, has given Scholasticism its due. In the definitions of the Council of Trent on the points of faith which had been called into question, the Church to a certain degree made her own the old traditional expressions of the schools on the doctrine of grace, teaching, for instance, that the “only formal cause of our righteousness lies in the righteousness of God, not in that by which He Himself is just, but that by which He makes us just.” She declared that, with justifying grace, the “love of God becomes inherent in us,” and that with this grace man “receives the infusion (‘_infusa accipit_’) of faith, hope and charity”; she also speaks of the various causes of justification, of the final, efficient, meritorious, instrumental and formal cause.[645] All these learned terms were admirably fitted to express the ancient views vouched for by the Bible or tradition, and the same may be said, for instance, of the formula sanctioned by the Council of Trent, that “by the sacraments grace is bestowed ‘_ex opere operato_,’” and that the sacraments of Baptism, Confirmation and Order impart “a ‘character,’ i.e. a spiritual and ineradicable mark on account of which they cannot be repeated.”[646] When the Church expresses herself in such terms with regard to sanctifying grace, she implies thereby no more than what is stated in the various biblical excerpts quoted in detail by the Council of Trent to which Luther had paid too little heed. Her teaching is that man is signed and anointed with the spirit of promise which is the pledge of our inheritance; that he is renewed through the Spirit, and that by the Spirit the love of God is poured forth in his heart; that he becomes a living member of Christ; that because he is made the heir and child of God he has a right to heaven; that he is born again by the Holy Ghost to a new life, and thus is translated into the Kingdom of the Love of His Son where he has redemption and forgiveness of sins; as such he is a friend and companion of God; yet he must go on from virtue to virtue and, as the Apostle says, be renewed from day to day by constantly mortifying the members of his flesh and offering them as the weapons of righteousness for sanctification. In his Commentary on Romans Luther already breaks away from tradition, i.e. from the whole growth of the past, even on matters of the utmost moment, and this not at all to the advantage of theology; not merely the method and mode of expression does he oppose, but even the very substance of doctrine.