medieval catholic theology of grace

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Aco

Puritan Board Freshman
I'm reading again Alister McGrath's history of justification. I get confused with the terminology applied in the distinctions of grace. Like for example:
-created/uncreated grace
-infused grace
-actual/habitual grace
-sanctifying grace

I'm not sure if there are only two distinctions described by various terms or if those distinctions all describes various different dispositions, states or operations of grace?
I hope that somebody could explain to me these technicalities more precisely. I come across that terminology also in other works of historical theology and it seems to me that the authors always assume that the reader knows those differences exactly or explain it with other vague terms.
 
I do not know if the following book (from which I cite below) is available to you in Serbia where you live, but if you could procure the following book (or one similar to it), it would be very helpful to you. This is one of those books to which I constantly refer, use, and which has been very beneficial to me. This book explains those terms by one of the very best Protestant scholars in our day. I hope this one citation will prove helpful towards answering your question.

gratia infusa: infused grace; viz., the donum gratiae, or gift of grace, bestowed by God upon believers and the habitus gratiae (q.v.), the habit or disposition toward grace, created in believers by the grace of the Holy Spirit. The Protestant scholastics deny that gratia infusa or gratis inhaerens (q.v.), inhering grace, is the basis of justification. Rather gratia infusa is the result of regeneratio (q.v.) and the basis of sanctificatio (q.v.), the source of all the good works of believers. The orthodox prefer the terms gratia inhaerens and gratia cooperans rather than the term gratia infusa in order to retain in their formulations the Reformers’ teaching concerning grace as a power of God or a divine favor (favor Dei or gratuitus favor Dei, q.v.) that never belongs to human beings as an inherent aspect of human nature capable of engaging the divine but is always graciously given. Richard A. Muller, Dictionary of Latin and Greek Theological Terms: Drawn Principally from Protestant Scholastic Theology, 2nd Edition (Grand Rapids: Baker Book House, 2017), p. 143.
 
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I do not know if the following book (from which I cite below) is available to you in Serbia where you live, but if you could procure the following book (or one similar to it), it would be very helpful to you. This is one of those books to which I constantly refer, use, and which has been very beneficial to me. This book explains those terms by one of the very best Protestant scholars in our day. I hope this one citation will prove helpful towards answering your question.

gratia infusa: infused grace; viz., the donum gratiae, or gift of grace, bestowed by God upon believers and the habitus gratiae (q.v.), the habit or disposition toward grace, created in believers by the grace of the Holy Spirit. The Protestant scholastics deny that gratia infusa or gratis inhaerens (q.v.), inhering grace, is the basis of justification. Rather gratia infusa is the result of regeneratio (q.v.) and the basis of sanctificatio (q.v.), the source of all the good works of believers. The orthodox prefer the terms gratia inhaerens and gratia cooperans rather than the term gratia infusa in order to retain in their formulations the Reformers’ teaching concerning grace as a power of God or a divine favor (favor Dei or gratuitus favor Dei, q.v.) that never belongs to human beings as an inherent aspect of human nature capable of engaging the divine but is always graciously given. Richard A. Muller, Dictionary of Latin and Greek Theological Terms: Drawn Principally from Protestant Scholastic Theology, 2nd Edition (Grand Rapids: Baker Book House, 2017), p. 143.

No its certainly not available in Serbia, but I often spend time in Switzerland, where I could get it.
Richard Muller's resources seem to be necessary for serious studies. Until now, I've got nothing from him.
 
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