God May Favor the Wicked with Particular Gifts

A query may arise, asserting the inadequacy of this resolution. It implies a binary—either Catiline transforms akin to Camillus, or Camillus stands as proof that nature, when channeled suitably, retains some measure of goodness. While the virtues present in Camillus are undoubtedly God's gifts and merit praise, their significance concerning the inherent goodness of Camillus' nature must be scrutinized. For this, a return to the heart is essential, arguing that if an individual exhibits such heart-driven integrity, then human nature must indeed possess the capacity for fostering good. However, what if the heart is tainted, hostile, and ignorant of the pursuit of righteousness? Even if Camillus were to be considered a natural person, his heart would undoubtedly bear the stain of corruption. What potential for goodness can we attribute to human nature when the pinnacle of integrity showcases an inclination towards corruption? Hence, since a person is not deemed virtuous if cloaked in vices masked as virtues, we cannot ascribe to human will the power to desire the good when entrenched in corruption. Therefore, the simplest and most assured conclusion lies in asserting that such virtues do not emanate from nature but represent distinct graces bestowed by the Lord. He grants them even to the wicked, according to His will and measure. Consequently, it is common in our discourse to refer to individuals as either inherently good or inherently bad, endowed with a good or bad nature, while acknowledging their inclusion within the universal realm of human corruption. This practice reflects the unique grace that God imparts individually, bestowing upon some that which He withholds from others.