MOLANUS, mo-ld'nus, GERHARD, ger'hard, WALTER: Lutheran theologian; b. at Hamelin (25 m. s.w. of Hanover) Nov. 1, 1633; d. at Looeum (26 m. w.n.w. of Hanover) Sept. 7, 1722. He studied theology at Helmstfidt; and in 1659 was appointed professor of mathematics and theology in the University of Rinteln. In 1674 Duke John Frederick called him to Hanover as director of the consistory, and in 1677 he became abbot of Loccum, one of the most influential offices in the duchy. As a disciple of Calixtus, Molanus used his power to abolish the hostility which prevailed between the Lutherans and the Reformed. He was very active in aiding the Reformed, who after their expulsion from France by the revocation of the edict of Nantes (1685) found a refuge in the country of

445

Hanover. Molanus was also commissioned by the duke to bring about a reconciliation between Protestants and Roman Catholics. The Roman Catholic representative was Christoph Rojas de Spinola (q.v.), who appeared in Hanover in 1676 and then in 1683. These discussions were followed in 1691, 1692, and 1693 by negotiations between Bossuet and Molanus, but no agreement resulted. Molanus found himself in agreement with Boesuet in regarding most of the differences between the Catholics and the Lutherans as misunderstandings or as different designations of the same content. But he did not regard the Council of Trent legitimate because the Protestants had been condemned without being heard, and because it had not been accepted by the entire Catholic Church. Molanus considered further negotiations in vain, as the Protestants would never concede the matter of communion under both species. On account of the spirit of conciliation which Molanus manifested in these negotiations, it was rumored that he had become Roman Catholic, and he had to defend himself publicly in letters and treatises.

(A. Hauck.)

Bibliography: The correspondence between Molanue and Bonnet in in Migne'e ed. of Bossuet, ix. 809-1070, Paris, 1868. A life of Molanus was written by J. J. von Einem, Magdeburg, 1734; a sketch is also given in K. A. Dolls, Labanabeachrefnp aller Professorum theologia su Rinteln, ii. 331-338, Hanover, 1752; and by Wagenmann in ADB, zxdi. 86 sqq.

MOLINA, LUIS, MOLINISM: A Spanish Jesuit, and his doctrine of the relation of divine grace to the human will. Two efforts had already been made to reconcile the teachings of Augustine with the Semipelagianism dominating the moral tradition of the Church-by the Spanish Thomist Didacus Deza (bishop successively of Salamanca and Valencia), and by the Belgian Michael Bajus (q.v.). A new phase of the controversy began with the appearance of the LdreK arbiWi cum gralite donis, diroina prtsacieWia, providerdia, prtedestinatione, et reprnbatione mncordia (Lisbon, 1588) of the Jesuit Luis Molina. Born at Cuenca (100 m. n.w. of Valencia) in 1535, Molina entered the Society of Jesus in early life, studied theology with distinction at Coimbra, and became professor there. He taught Thomistic philosophy at Evora twenty years, and finally was called to Madrid, where he was professor of moral theology until his death, Oct. 12, 1600. He wrote many works, including De juatuia et lure (6 vols., Mainz and Antwerp, 1593-1609), and a commentary on the first part of the Summa of Thomas Aquinas (Cuenca, 1592, and often), but his greatest fame was won by the Lrberi arbitrii, which ran through repeated editions (e.g., Cuenca, 1592; Lyons, 1593; Venice, 1594, 1602; Antwerp, 1595, 1609, 1715; Paris, 1876). Strictly speaking, the work is a commentary on certain sections of the Summa of Thomas Aquinas, through which Molina endeavors to harmonize Augustine and Semipelagianism.

God's knowledge determined by his will, being the source of all things, is also the basis of the free acts of man. Through the cooperation of God (see Concursus Divinus) man, even though not in a special state of grace, can accomplish some moral good; and when the free will is prepared by

its natural faculties to accept all that appertains to faith, repentance, and justification, the necessary grace and aid for immortal life are given by God. This aid, however, is not the result of any human merit, but only of the merit of Christ, for whose sake God gives man grace whereby he may experience the supernatural working of salvation. Nevertheless, the free will is unceasingly active even with this gift and growth of grace; and it is in human power to render the help of God effective or noneffective. Justification, moreover, depends on the union of will and grace.

The doctrine here sketched was a distinct modification of the unconditional predestination taught by Augustine and Thomas Aquinas, since it holds that God has given the power of cooperating freely in their own salvation to all those who he foresaw would surrender their will to his grace. In this theory Molina was aided by the hypothesis, known by his name and developed and applied by him, though borrowed from his teacher Fonseca, of "intermediate knowledge." According to this, God perceived, from his. inscrutable survey of every free will in his essence, what each one would do of his own free will. God, therefore, saves or condemns men according as he knows that under their conditions they will be good or evil. Predestination thus becomes the gracious will of God, which is conditioned by the divine foreknowledge, and thus takes into consideration the free will of man.

While the attempt was thus made to blend strict Augustinianism with popular Roman Catholic synergism, and while the new doctrine gained favor by its antitheses to the views of Calvin and Luther, its SemipelagianiSm was attacked, not only by such Jesuits as Henriquez of Salamanca and Mariana of Toledo, but especially by the Dominicans. A public disputation was held at Valladolid, and complaints of the book were even lodged with the Holy Office. In 1594 all controversy on the subject was forbidden until the Church should decide, and in 1596 all documents were submitted to Clement VIII. So difficult was the problem, however, that in 1598 a special Congregatio de auxiliis grants was appointed, before which Jesuits and Dominicans pleaded in countless sessions in the interests of their orders. The congregation came to an end in 1607, but since it did not give the decision which it had promised, Paul V., in 1611, absolutely forbade all further discussion of the theme. The controversy was revived by the works of Hyacinthe Serry and Gerhard Schneemann (see bibliography).

(O. Zöckler†.)

Bibliography: K. Werner, Thomas won Aquin, iii. 378 sqq, Regensburg, 1858; idem, Brans Suares und die Sdolaaib der lefsten Jahrhunderte, i. 244 sqq., Vienna, 1881; Angus. tin Is Blanc (pseudonym for Hyacinthe Berry), Historia congregationis de auxiiiis pratio, Louvain, 1700; G. Schnee. mann, Die Entstekung and Enturickelung der domistiarhmolinistieden %ontrovarsie. Freiburg, 1879-80; T. de Rsgnon, Barnes and Molina, Paris, 1883; idem, Ban. nesianisme et Molinisme vol. i., ib. 1890; P. Schanz, in TQ, 1885, i. 141 sqq.; F. H. Reusch Der Index der very botenen Bacher, ii. 45~18, 298-309. Bonn, 1885; H. Gayraud, Thotnisme et molinism, Paris, 1890; Feldner, in Jahrbuch Jar Philosophic and speculative Thedapis, v (1889), 282-332; Ranks. Popes, ii. 89 sqq.; KL, viii. 1731-50.

446