a) The Scriptural argument given above for thesis I also covers this thesis.
The Semipelagians quoted Matth. XXV, 15 in support of their teaching: “To one he gave five talents, and to another two, and to another one, to every one according to his proper ability.”(433) But this text is too vague to serve as an argument in such an important matter. Not a few exegetes treat it as a kind of rhetorical figure. Others, following the example of the Fathers, take “talents” to mean purely natural gifts, or _gratiae gratis datae_, while by “ability” (_virtus_) they understand the already existing grace of faith or a certain definite measure of initial grace.(434) But even if _virtus_ meant natural faculty or talent, it cannot be identical with “merit.” Considering the common teaching of theologians that the angels were endowed with grace according to the measure of their natural perfection,(435) we may well suppose that man receives grace likewise according to his natural constitution (_gratia sequitur naturam_)—a predisposition or aptitude which God ordained in His infinite wisdom to be the instrument through which His graces should operate either for personal sanctification or the good of others.
b) St. Augustine and his disciples, in defending the orthodox faith against the Semipelagians, strongly insisted on the gratuity of the grace of faith, and above all of the initial _gratia praeveniens_.
α) St. Augustine comments on 1 Cor. IV, 7 as follows: “Nothing is so opposed to this feeling as for any one to glory concerning his own merits in such a way as if he himself had made them for himself, and not the grace of God,—a grace, however, which makes the good to differ from the wicked, and is not common to the good and the wicked.”(436) And in another place he says: “For it would not in any sense be the grace of God, were it not in every sense gratuitous.”(437)
β) Certain of the Greek Fathers have been suspected of Semipelagian leanings because they appear to assign the chief rôle in the business of salvation to nature.(438) A careful study of their writings, however, shows that these authors had in mind co-operating, not prevenient grace. The general teaching of the Orientals on the gratuity of grace is sufficiently indicated by the demand made at the Council of Lydda (A. D. 415), that Pelagius be compelled to retract the proposition: “_Gratiam Dei secundum merita nostra dari._” The Fathers who have been accused of Semipelagian sympathies merely wished to emphasize free-will and to incite the morally indifferent to co-operate heartily with divine grace.