world emanates from God. Here, too, there is no emanation, but creation.
God creates the souls in destination for bodies themselves born from
heredity. Once the body is destroyed, what becomes of the soul? It cannot
perish; for thought not being dependent upon the senses, there is no reason
for its disappearance on the disappearance of the senses.

Human liberty is an assured fact; we are free to do good or evil. But then
God has not been able to know in advance what I shall do to-day, and in
consequence God, at least in His knowledge, has limitations, is not
omnipotent. St. Augustine replies confusedly (for the question is
undoubtedly insoluble) that we have an illusion of liberty, an illusion
that we are free, which suffices for us to acquire merit if we do right and
demerit if we do wrong, and that this illusion of liberty is a relative
liberty, which leaves the prescience of God, and therefore His omnipotence,
absolute. Man is also extremely weak, debilitated, and incapable of good on
account of original sin, the sin of our first parents, which is transmitted
to us through heredity and paralyses us. But God helps us, and this is what
is termed grace. He helps us gratuitously, as is indicated by the word
"grace"--if He wishes and when He wishes and in the measure that He wishes.
From this arises the doctrine of "predestination," by which it is
preordained whether a man is to be saved or lost.




PART II

IN THE MIDDLE AGES