Reply Obj. 1:  The movement of faith is not perfect unless it is quickened by charity; hence in the justification of the ungodly, a movement of charity is infused together with the movement of faith.  Now free-will is moved to God by being subject to Him; hence an act of filial fear and an act of humility also concur.  For it may happen that one and the same act of free-will springs from different virtues, when one commands and another is commanded, inasmuch as the act may be ordained to various ends.  But the act of mercy counteracts sin either by way of satisfying for it, and thus it follows justification; or by way of preparation, inasmuch as the merciful obtain mercy; and thus it can either precede justification, or concur with the other virtues towards justification, inasmuch as mercy is included in the love of our neighbor.

Reply Obj. 2:  By natural knowledge a man is not turned to God, according as He is the object of beatitude and the cause of justification.  Hence such knowledge does not suffice for justification.  But the gift of wisdom presupposes the knowledge of faith, as stated above (Q. 68, A. 4, ad 3).

Reply Obj. 3:  As the Apostle says (Rom. 4:5), “to him that . . . believeth in Him that justifieth the ungodly his faith is reputed to justice, according to the purpose of the grace of God.”  Hence it is clear that in the justification of the ungodly an act of faith is required in order that a man may believe that God justifies man through the mystery of Christ. ________________________

FIFTH ARTICLE [I-II, Q. 113, Art. 5]

Whether for the Justification of the Ungodly There Is Required a
Movement of the Free-will Towards Sin?

Objection 1:  It would seem that no movement of the free-will towards sin is required for the justification of the ungodly.  For charity alone suffices to take away sin, according to Prov. 10:12:  “Charity covereth all sins.”  Now the object of charity is not sin.  Therefore for this justification of the ungodly no movement of the free-will towards sin is required.

Obj. 2:  Further, whoever is tending onward, ought not to look back, according to Phil. 3:13, 14:  “Forgetting the things that are behind, and stretching forth myself to those that are before, I press towards the mark, to the prize of the supernal vocation.”  But whoever is stretching forth to righteousness has his sins behind him.  Hence he ought to forget them, and not stretch forth to them by a movement of his free-will.

Obj. 3:  Further, in the justification of the ungodly one sin is not remitted without another, for “it is irreverent to expect half a pardon from God” [Cap., Sunt. plures:  Dist. iii, De Poenit.].  Hence, in the justification of the ungodly, if man’s free-will must move against sin, he ought to think of all his sins.  But this is unseemly, both because a great space of time would be required for such thought, and because a man could not obtain the forgiveness of such sins as he had forgotten.  Hence for the justification of the ungodly no movement of the free-will is required.