The arguments of reason.
The arguments of reason.
§ 104. [Bellarmine] seeks the fourth class of arguments from natural reason:
There is a twofold perfection in a natural thing: one for existing, the other for existing well. Therefore in the same way Christians ought to have a twofold perfection: one necessary for being, through which a son of God is made and which consists of commandments, the other necessary for being well, which consists of counsels. Again, in well-established governments not only are common rewards established for those who keep the law, but special rewards for heroic works are also decreed. In the same way special rewards have been promised to those who keep the counsels in addition to the eternal life promised to those who keep God’s Law.
We respond. “The Law of God is spiritual” (Rom. 7:14). It requires perfect internal and external obedience; therefore it accuses the hidden sin which is unknown to the light of reason. “A veil was placed over Moses’ face” (2 Cor. 3:13). Therefore judgment about the fulfillment of the Law must not be made on the basis of the judgment of reason but on the basis of God’s Word.
We apply the comparison of Bellarmine in the following way. The essential perfection of the Christian consists in true faith in Christ. Accidental perfection is that this faith—stronger in some, weaker in others—produces more fruits in some and less in others. The degrees of renewal vary, and “the gifts are different according to grace” (Rom. 12:6). The Holy Spirit kindles a greater zeal in some, drives some people to heroic works, makes some chosen instruments, etc. Yet, however far one may advance, he must say in humble confession: “We have done what we owed” (Luke 17:10). “Forgive us our trespasses” (Matt. 6:12). “I worked more than all the others, though it was not I, but the grace of God which is with me” (1 Cor. 15:10). “Not of ourselves, lest anyone should boast” (Eph. 2:9). Regardless of the perfection to which one may rise, he still is forced to confess that he lacks the supreme and absolute perfection which God’s Law requires, as we have taught in detail in the question of the fulfillment of the Law [On the Law of God (Commonplace XV), §§ 181–202; cf. On Good Works (Commonplace XX), §§ 62–81].
1 Judgment on Monastic Vows (1521), WA 8:585 (cf. AE 44:264).
2 fallacia causae. This sort of fallacious argument posits a false cause (or rationale) for a given fact and deduces a conclusion on the basis of that false cause. See Scherzer, Vade mecum, “Definitiones,” 84.
3 I.e., the Festival of the Holy Innocents, Martyrs (December 28).