A Brief Glossary of Medieval Soteriological Terms

The divine act of acceptance by which God grants human beings eternal life. In later medieval theology, the term is used to emphasise the fact that the salvation of humans is ultimately dependent upon the divine decision to accept them, rather than upon any quality (such as a created habit) which individuals may themselves possess in themselves. It should be stressed that acceptatio divina must not be confused with acceptio personarum ; this latter term is used by Julian of Eclanum and others to refer to the idea of divine favouritism, which is rejected in favour of the divine aequitas.

The pure love of another for the sake of love itself, without any ulterior motive. The term is frequently employed by the theologians of the via moderna in discussing the preconditions of justification.

An imperfect natural form of repentance for sin, which arises out of fear of divine punishment, to be distinguished from contritio .

The natural influence of God upon the creation, also referred to as the influentia generalis. The concept is usually discussed in terms of Aristotelian physics, where the general concursus of the first cause (i.e., God) is understood to be essential if the potentiality of second causes is to be actualized.

A perfect form of repentance for sin arising out of love for God (amor amicitiae ), to be distinguished from attritio . Contritio is usually regarded as being possible only with the assistance of divine grace.

Two fundamentally different concepts of causality underlying the medieval discussion of justification. Ontological, or ex natura rei , causality is based upon the presupposition that an inherent connection exists between the related entities or processes, which necessitates their causal relationship; covenantal, or ex pacto divino , causality is based upon the presupposition that whatever connection exists between the causally related entities or processes exists solely on account of a divine ordination that such a relationship should exist.

The abilities of humans in their purely natural state, without any special assistance of God, except the concursus generalis. This should not be confused with the concept of natura pura introduced later by Cajetan.

The requirement laid upon people by God if they are to dispose themselves towards the reception of the gift of grace. Normally translated as ‘ God will not deny grace to those who do their best’ (or ‘ who do what lies within them’ ). The slogan is encountered in two other forms: facienti quod in se est Deus non denegat gratiam (referring to an individual, rather than a group), or simply as facere quod in se est (‘ to do what lies within you’ ).

A transitory gift of grace to the viator which may coexist with a state of sin. This phrase is usually translated as ‘ actual grace’ , highlighting the transiency of such a gracious action.

A habitual gift of grace which renders the viator acceptable to God, and which may not coexist with a state of mortal sin. This is often translated as ‘ sanctifying grace’ .

A permanent state or disposition within the viator , to be distinguished from a transitory act. The habit of grace is understood to be a created form within the soul of the viator , intermediate between the divine and human natures, through whose influence the viator is changed to become more like God. The habitus gratiae is often referred to as gratia creata , to distinguish it from the uncreated grace (gratia increata ) of the Holy Spirit itself.

Merit in the strict sense of the term – that is, a moral act performed in a state of grace, and worthy of divine acceptation on that account.

Merit in a weak sense of the term – that is, a moral act performed outside a state of grace which, although not meritorious in the strict sense of the term, is considered an ‘ appropriate’ ground for the infusion of justifying grace (gratia prima ). The concept is generally discussed in relation to the axiom facienti quod in se est Deus non denegat gratiam .

The ‘ covenant’ between God and humankind which governs the theology of the via moderna.

The absolute power of God – that is, the possibilities open to God before entering into any covenantal decisions concerning a course of action which led to the establishment of the ordained order through creation and subsequently redemption. It refers primarily to God’ s ability to do anything, subject solely to the condition that the outcome should not involve logical contradiction.

The ordained power of God – that is, the established order of salvation, which, although contingent, is totally reliable. The dialectic between the absolute and ordained powers of God was used by the theologians of the later Franciscan school, the via moderna and the schola Augustiniana moderna to demonstrate the contingency of the involvement of created habits of grace in justification, without undermining their reliability as means of salvation.