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Theologians unite in saying that final perseverance comes under the impetrative power of prayer and St. Liguori (Prayer, the great means of Salvation) would make it the dominant note and burden of our daily petitions.
Most theologians incline to the opinion that the grace of final perseverance is among the objects of congruous merit, which grace, as has been shown above, is not and cannot be merited condignly.
Reformers of the sixteenth century, partly followed by the Baianist and Jansenist school, so minimized the native power and moral value of our free will as to make final perseverance depend on God alone, while their pretended fiducial faith and inadmissibility of grace led to the conclusion that we can, in this world, have absolute certainty of our final perseverance.
Semipelagians of the fifth century, while forsaking the sweeping ethical naturalism of Pelagius and admitting on principle the graces of the will, contended nevertheless, that the final perseverance of the justified was sufficiently accounted for by the natural power of our free will; if sometimes, in order to tally with conciliar definitions, they called it a grace, it was but a misnomer, as that grace could be merited by man's natural exertions.