succession, the justification of the
ungodly would seem to be successive.

Obj. 2: Further, the free-will's movement is not without actual
consideration. But it is impossible to understand many things
actually and at once, as stated above (I, Q. 85, A. 4). Hence, since
for the justification of the ungodly there is required a movement of
the free-will towards several things, viz. towards God and towards
sin, it would seem impossible for the justification of the ungodly to
be in an instant.

Obj. 3: Further, a form that may be greater or less, e.g. blackness
or whiteness, is received successively by its subject. Now grace may
be greater or less, as stated above (Q. 112, A. 4). Hence it is not
received suddenly by its subject. Therefore, seeing that the infusion
of grace is required for the justification of the ungodly, it would
seem that the justification of the ungodly cannot be in an instant.

Obj. 4: Further, the free-will's movement, which cooperates in
justification, is meritorious; and hence it must proceed from grace,
without which there is no merit, as we shall state further on (Q.
114, A. 2). Now a thing receives its form before operating by this
form. Hence grace is first infused, and then the free-will is moved
towards God and to detest sin. Hence justification is not all at once.

Obj. 5: Further, if grace is infused into the soul, there must be an
instant when it first dwells in the soul; so, too, if sin is forgiven
there must be a last instant that man is in sin. But it cannot be the
same instant, otherwise opposites would be in the same
simultaneously. Hence they must be two successive instants; between
which there must be time, as the Philosopher says (Phys. vi, 1).
Therefore the justification of the ungodly takes place not all at
once, but successively.

_On the contrary,_ The justification of the ungodly is caused by the
justifying grace of the Holy Spirit. Now the Holy Spirit comes to
men's minds suddenly, according to Acts 2:2: "And suddenly there came
a sound from heaven as of a mighty wind coming," upon which the gloss
says that "the grace of the Holy Ghost knows no tardy efforts." Hence
the justification of the ungodly is not successive, but instantaneous.

_I answer that,_ The entire justification of the ungodly consists as
to its origin in the infusion of grace. For it is by grace that
free-will is moved and sin is remitted. Now the infusion of grace
takes place in an instant and without su