the justification of the ungodly.

Reply Obj. 1: The movement of faith is not perfect unless it is
quickened by charity; hence in the justification of the ungodly, a
movement of charity is infused together with the movement of faith.
Now free-will is moved to God by being subject to Him; hence an act
of filial fear and an act of humility also concur. For it may happen
that one and the same act of free-will springs from different
virtues, when one commands and another is commanded, inasmuch as the
act may be ordained to various ends. But the act of mercy counteracts
sin either by way of satisfying for it, and thus it follows
justification; or by way of preparation, inasmuch as the merciful
obtain mercy; and thus it can either precede justification, or concur
with the other virtues towards justification, inasmuch as mercy is
included in the love of our neighbor.

Reply Obj. 2: By natural knowledge a man is not turned to God,
according as He is the object of beatitude and the cause of
justification. Hence such knowledge does not suffice for
justification. But the gift of wisdom presupposes the knowledge of
faith, as stated above (Q. 68, A. 4, ad 3).

Reply Obj. 3: As the Apostle says (Rom. 4:5), "to him that . . .
believeth in Him that justifieth the ungodly his faith is reputed to
justice, according to the purpose of the grace of God." Hence it is
clear that in the justification of the ungodly an act of faith is
required in order that a man may believe that God justifies man
through the mystery of Christ.
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FIFTH ARTICLE [I-II, Q. 113, Art. 5]

Whether for the Justification of the Ungodly There Is Required a
Movement of the Free-will Towards Sin?

Objection 1: It would seem that no movement of the free-will towards
sin is required for the justification of the ungodly. For charity
alone suffices to take away sin, according to Prov. 10:12: "Charity
covereth all sins." Now the object of charity is not sin. Therefore
for this justification of the ungodly no movement of the free-will
towards sin is required.

Obj. 2: Further, whoever is tending onward, ought not to look back,
according to Phil. 3:13, 14: "Forgetting the things that are behind,
and stretching forth myself to those that are before, I press towards
the mark, to the prize of the supernal vocation." But whoever is
stretching forth to righteousness has his sins behind him. Hence he
ought to forget them, and not stretch forth to the