to have the right to say that the redemption took place, but is not active, because men did not observe the condition with which alone it is active. That teaching is grace. The Theology says outright:
“Divine grace is necessary for the sanctification of sinful man in general, that is, in order that the sinner shall be able to come out from his sinful state, become a true Christian, and, in this manner, make his own the deserts of the Redeemer, or else be changed, purified, justified, renovated, and then abide in godliness and attain eternal salvation.” (p. 259.)
Thus the redemption became active only on condition that grace be obtained, and so the non-achievement of the redemption is explained by the absence of grace, and the whole aim of the believers is now directed toward obtaining grace, and grace is transmitted through the sacraments. This sanctification by sacraments, that is, the drawing of people toward sacerdotal rites, forms another cause for the teaching about grace. Thus the teaching about grace has two causes, one—logical, an explanation of the statement that the whole world has changed, whereas it has not, and the other—practical, the use of sacraments and mysteries as means for obtaining grace.
The doctrine about grace is, on the one hand, an inevitable result of a false premise that Christ by his redemption has changed the whole world, and, on the other, it is the foundation of those sacerdotal rites, which are necessary for the believers, in order to throw dust in their eyes, and for the hierarchy, in order that it may take advantage of its sacerdotal calling. This teaching about grace is in itself striking by its complexity, entanglement, and absolute barrenness of contents. If previously some parts of the teaching involuntarily reminded one of a man who pretended before a public to measure hundreds of yards of the imaginary hair of the Virgin, this teaching may be compared with the action of this man, who, after measuring
