Thus the article asserts that a man who cannot do anything good without grace at the same time takes part in the action of grace. Leaving out the absurdity, contradictoriness, and immorality of the whole doctrine, one asks himself involuntarily: For what and for whom is that wanted? And if any one needs it, what is that tangle for? All right, a man cannot do anything without grace: then say so. But no, the proof is given that man cannot be saved without grace, and yet he must look for that grace, and coöperate, and through the whole tangle it would seem impossible to answer the question what it is all for. And if we did not know what is going to follow, we should get no answer. But there is a direct answer: grace, as understood by the hierarchy, is not the grace of the Calvinists, a preordained salvation, but the grace of the hierarchy,—its sacraments, and these have to be sought for.
The sacraments are transmitted to the flock by the priests, and the priests get money for them. Consequently it is impossible to be saved without grace, and grace must be looked for in the sacraments. What is bad about it is that with that is not only destroyed the whole moral significance of the teaching of Christ, but every moral teaching is obscured by the search after these sacraments which can be bought for money. But what is to be done? Without it there would be no hierarchy. Consequently the whole doctrine about grace is very important. That alone can explain to us the wonderful doctrine about grace.
