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Do Not Reisist the Spirit's Call DO NOT RESIST THE SPIRIT’S CALL Francisco Marín- Sola. From New Catholic Encyclopedia, 2E. © 2003 Gale, a part of Cengage Learning, Inc. Reproduced by permission. doDo Not not Resist theresıst Spirit’s Call theFrancisco Marín-Sola spırıton Sufficient Grace’s edited andcal translated by Michaell D. Torre Francisco Marín- Sola on Su≈cient Grace edited and translated by Michael d. torre The Catholic University of America Press Washington, DC Copyright © 2013 The Catholic University of America Press All rights reserved The paper used in this publication meets the minimum requirements of American National Standards for Information Science—Permanence of Paper for Printed Library Materials, ANSI Z39.48-1984. ∞ Library of Congress Cataloging-in- Publication Data Torre, Michael D. Do not resist the spirit’s call : Francisco Marín-Sola on sufficient grace / Michael D. Torre. pages cm Includes bibliographical references and index. ISBN 978-0-8132-2149-6 (cloth : alk. paper) 1. Marin-Sola, F. (Francisco), 1873–1932. 2. Grace (Theology) 3. Free will and determinism. 4. Marin-Sola, F. (Francisco), 1873–1932. Sistema tomista sobre la moción divina. 5. Thomas, Aquinas, Saint, 1225?–1274. 6. Causation. 7. God (Christianity)—History of doctrines. I. Marin-Sola, F. (Francisco), 1873–1932. Sistema tomista sobre la moción divina. English. II. Title. BT761.3.T67 2013 234.092—dc23 2013003482 To the many Dominicans who have helped me understand the mind of the Common Doctor, and especially to Fr. Francisco Marín-Sola, OP, in the hope that it will make his true stature better known and appreciated within the order and worldwide CONTENTS x Preface i Introduction xi The Life and Work of Francisco Marín-Sola xi Note on the Translation xxxii 1. Marín-Sola’s Articles on the Divine Motion 1 First Article: The Thomist System regarding the Divine Motion 1 Second Article: A Reply to Some Objections concerning the Thomist System regarding the Divine Motion 56 Third Article: New Observations concerning the Thomist System regarding the Divine Motion 139 2. Conclusion: The Reception of Marín-Sola’s Articles 227 1926 to 1977 227 1991 to 2012 240 . 3 Afterword: God’s Salvific Will 258 Appendixes 303 1. Marín-Sola and the Thomistic Commentators 303 2. The panishS Additions to the Second Article 334 3. Some Translations from the Concordia Tomista 339 Bibliography 375 Works Referred to by Marín-Sola 375 Works Referred to by Editor-Translator 377 Index of Subjects 393 Index of Names 399 PREFACE In a recent article, I argued that the doctrine of Jacques Maritain on God’s permission of sin substantially derived from that of Francisco Marín-Sola, OP.1 Since he is too little known to the audience of theolo- gians whose native language is English, I have supplied them here with an Introduction to his life and work. Since his articles on the divine motion deserve a wider audience (being difficult to obtain even in their original Spanish), I have translated them. And since the story of how his articles were received by Catholic theologians is also too little known, I have sup- plied this story in the Conclusion.2 Finally, I have also supplied an appen- dix (Appendix 1) that annotates the Thomistic commentators he cites and that briefly situates his doctrine in relation to his predecessors. The ap- 1. Michael Torre, “Francisco Marín-Sola, OP, and the Origin of Jacques Maritain’s Doc- trine on God’s Permission of Evil,” Nova et Vetera 4, no. 1 (2006): 55–94. 2. This chapter substantially duplicates an unpublished appendix of my doctoral thesis. See “God’s Permission of Sin: Negative or Conditioned Decree? A Defense of the Doctrine of Marín-Sola, OP, According to the Principles of Thomas Aquinas” (Kalamazoo: University Mi- crofilms, 1983). ix x PREFACE pendixes also supply the Spanish text of the “Additions” to his second ar- ticle, since it was not published, and also assemble select passages from his Concordia Tomista already translated in my God’s Permission of Sin,3 in order to make his thought as accessible as possible to an English audi- ence. I have tried to keep my own views—or, rather, a defense of Marín- Sola’s views—to a minimum.4 I have, however, included an Afterword, on God’s salvific will, that in part defends my own firm conviction that Marín-Sola’s doctrine remains of contemporary relevance. I wish to thank all those at the Catholic University of America Press who shepherded this text through the publication process, especially James C. Kruggel and Theresa Walker. My thanks to Anne Kachergis for her fine design of the cover and text and a special word of thanks to Carol A. Kennedy for the many small improvements that she patiently made in her copyediting of a complicated text. 3. See my God’s Permission of Sin: Negative or Conditioned Decree? A Defense of the Doctrine of Francisco Marín-Sola, O.P., Based on the Principles of Thomas Aquinas (Fribourg: University of Fribourg Press, 2009). The Spanish texts of theConcordia are assembled in its appendix. (For a review of this book, see Reinhard Hütter’s in theThomist, April issue of last year: Thomist 76, no. 2 [2012]: 305–11. I very much appreciate his judgment of my scholarship: both of that book and of this one.) 4. Should anyone wish to see my defense of those views at greater length, he may find something of use in the work just referenced in note 3, especially, 249–326. I NTRODUCTION Although Francisco Marín-Sola, OP, is known to many through his work on the evolution of doctrine, he no doubt remains a largely un- known figure to all save those who have tracked him down in Spanish sources, some of which are not easily at hand for many. And even these do not give a complete picture of his work, especially insofar as it bears on the concord between the free will of God and man and on sufficient grace. I will thus try to supply this introduction here, in a simple, straight- forward, yet complete way.1 The Life and Work of Francisco Marín-Sola Francisco Marín-Sola was born on November 22, 1873, in the town of Cárcar (then, as now, numbering some 1,200 souls), in Navarre, some 1. The fount for most biographical material on Marín-Sola is Mariano Velasco, OP: “En- sayo de Bibliografía de la Provincia del Santisimo Rosario de Filipinas” (manuscript, Manila), 6: 87–117. It is the main source for much of the biographical information Emilio Sauras, OP, xi xii INTRODUctION fifty miles south of Pamplona, near the river Ebro.2 Like Aquino, Cárcar rests on a high hill dominating a rich agricultural area, mainly of grape and grains. In medieval times, it was on the border between Muslim lords to the south and Christian lords to the north and constantly contested. As with other such border towns, its parochial church was dedicated later to Saint Michael the Archangel.3 Incorporated into Castille in the fifteenth century, it participated in the missionary activity of Spain, and one of its sons (an unknown Augustinian friar) even founded a town in the Phil- ippines (on Cebu, three hundred miles south of Manila) that bears the name of his birthplace.4 Perhaps influenced by traditions of his native town, Francisco Marín- Sola entered the Dominican Province of the Most Holy Rosary: the Span- ish Dominican province dedicated to missionary work in the Far East, cen- tered in the Philippines. He entered the order at the youngest canonical age possible (fifteen), in Ocaña (about fifty miles south of Madrid),- hav ing already begun studying philosophy there at the age of thirteen. He continued doing so and took his simple vows on December 10, 1889; he then made his perpetual vows exactly three years later, in Avila, where he had been sent to study theology. In 1897, being still a deacon, he was transferred to Manila, and was there ordained a priest, on September 18 of that year. Due to poor health, he was moved to the town of Amulung (where he worked as the assistant parish priest) in the province of Cagay- an, two hundred miles north of Manila, at the beginning of 1898. There, supplies in his introduction to the BAC version of La evolución homogénea del dogma católico (Madrid: Biblioteca de Autores Cristianos, 1952), 11–31. It is also used extensively by Victoria- no Vicente, OP, in his excellent summary “De la prisión a las aulas universitarias,” Philippiniana Sacra 1 (1966): 320–46, which is the most detailed account of his life in print at present. For fur- ther biographical information on Marín-Sola, see the bibliographical entries listed in “Works Referred to by the Author” for Gregorio Arnaiz, Ángel Rodriguez Bachiller, Claudio Garcia Ex- tremeño, Vidal Fueyo Fernandez, Eladio Neira, and Felix Vacas. See also the brief pieces on him by Yves Marie-Joseph Congar, Francis Dominic Nealy, and Tomas Tascon, and the brief inter- net piece on him by Claudio Garcia Extremeño found at www.canalsocial.net. 2. For an account of his birthplace, see Eduardo Mateo Gambarte, ed., Cárcar: Historia, Vocabulario y Plantas (Pamplona: Gobierno de Navarra, 2002). This work contains two men- tions of Marín-Sola as one of the famous religious of the town (66 and 146–47). Seemingly all of the information about him in this book is derived from Sauras. 3. Ibid, 35. Sauras says that “the spirit of fighting was innate in him; he was an authentic figure of Navarre vigor” La( Evolucíon Homogénea, 22). 4. Ibid, 45–46. INTRODUctION xiii Parochial church, Cárcar (Church of St.
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