Concordia (Luis de Molina)
| Author | Luis de Molina |
|---|---|
| Language | Latin |
| First edition | Lisbon, 1588 |
| Subject | Grace, freedom, divine knowledge and predestination |
The Concordia is the theological work in which the Jesuit Luis de Molina developed his account of the relation between divine grace and human freedom. Its Latin title begins Concordia liberi arbitrii cum gratiae donis (the concord of free choice with the gifts of grace). First published at Lisbon in 1588, it became a central text of Molinism and of the de auxiliis controversy.[1] The University of Deusto holds a digitized copy of the 1588 Latin edition.[2]
Purpose and setting
Molina sought to explain how God's providence, foreknowledge and gifts of grace are compatible with genuinely free human action. The book belongs to Catholic scholastic discussion following the Council of Trent. It does not propose that human beings can attain supernatural salvation by their unaided natural powers. Rather, the controversy concerns how the divine initiative and the creature's free cooperation are related.[3]
The common doctrinal background must be distinguished from Molina's particular explanation. Catholic teaching affirms the gratuitousness of grace and the reality of a free response to God; even preparation to receive grace is already a work of grace. The Catechism of the Catholic Church teaches these principles without defining Molina's system as their required explanation.[4]
Middle knowledge
A distinctive element of the Concordia is middle knowledge (scientia media). Molina holds that God knows what a free creature would do in particular circumstances, including circumstances that never actually occur. This knowledge is placed logically before God's decision to create and govern this world. “Before” here describes an order of explanation, not a succession of moments in God's eternal knowledge.[3]
On this account, providence does not require God to discover a creature's response by waiting for it to happen. God knows the response without that knowledge itself compelling the choice. Whether such conditional truths can be determinate independently of God's decree became a major point of disagreement with Dominican critics. The associated questions concern not merely foreknowledge, but the efficacy of grace and predestination.[3]
Editions and reception
An expanded edition appeared at Antwerp in 1595. Molina also defended his position in subsequent writings. The Concordia should be distinguished from his De justitia et jure, a different work on justice and law.[1]
The dispute led to examination by the Congregatio de Auxiliis. In 1607 Pope Paul V brought the Roman proceedings to an end without issuing the anticipated doctrinal determination between the competing systems. The parties were allowed to teach their respective positions and were forbidden to condemn one another's position as heretical. This disciplinary settlement was not a definition of Molinism as Catholic dogma.[5]
Later Molinist theologians did not agree on every detail of Molina's account. Congruism, associated especially with Robert Bellarmine and Francisco Suárez, developed a related explanation of providence and efficacious grace. Reading the Concordia therefore requires distinguishing Molina's own formulations from later developments within the wider Molinist tradition.[3]
See also
References
- Back to citation occurrence 1.0 Back to citation occurrence 1.1 “Luis de Molina”, Catholic Encyclopedia.
- Back to citation Concordia liberi arbitrii cum gratiae donis…, Lisbon, 1588, University of Deusto, Loyola Digital Library.
- Back to citation occurrence 3.0 Back to citation occurrence 3.1 Back to citation occurrence 3.2 Back to citation occurrence 3.3 “Molinism”, Catholic Encyclopedia.
- Back to citation Catechism of the Catholic Church, 1996–2002, especially 2001–2002.
- Back to citation “Congregatio de Auxiliis”, Catholic Encyclopedia.