erm _whence,_ the transmutation
whereby anyone is changed by the remission of sins from the state of
ungodliness to the state of justice, borrows its name from its term
_whereto,_ and is called "justification of the ungodly."

Reply Obj. 1: Every sin, inasmuch as it implies the disorder of a
mind not subject to God, may be called injustice, as being contrary
to the aforesaid justice, according to 1 John 3:4: "Whosoever
committeth sin, committeth also iniquity; and sin is iniquity." And
thus the removal of any sin is called the justification of the
ungodly.

Reply Obj. 2: Faith and charity imply a special directing of the
human mind to God by the intellect and will; whereas justice implies
a general rectitude of order. Hence this transmutation is named after
justice rather than after charity or faith.

Reply Obj. 3: Being called refers to God's help moving and exciting
our mind to give up sin, and this motion of God is not the remission
of sins, but its cause.
________________________

SECOND ARTICLE [I-II, Q. 113, Art. 2]

Whether the Infusion of Grace Is Required for the Remission of Guilt,
i.e., for the Justification of the Ungodly?

Objection 1: It would seem that for the remission of guilt, which is
the justification of the ungodly, no infusion of grace is required.
For anyone may be moved from one contrary without being led to the
other, if the contraries are not immediate. Now the state of guilt
and the state of grace are not immediate contraries; for there is the
middle state of innocence wherein a man has neither grace nor guilt.
Hence a man may be pardoned his guilt without his being brought to a
state of grace.

Obj. 2: Further, the remission of guilt consists in the Divine
imputation, according to Ps. 31:2: "Blessed is the man to whom the
Lord hath not imputed sin." Now the infusion of grace puts something
into our soul, as stated above (Q. 110, A. 1). Hence the infusion of
grace is not required for the remission of guilt.

Obj. 3: Further, no one can be subject to two contraries at once. Now
some sins are contraries, as wastefulness and miserliness. Hence
whoever is subject to the sin of wastefulness is not simultaneously
subject to the sin of miserliness, yet it may happen that he has been
subject to it hitherto. Hence by sinning with the vice of
wastefulness he is freed from the sin of miserliness. And thus a sin
is remitted without grace.

_On the contrary,_ It is written (Rom. 3:24): "Justif