 A central question at the meetings of the Congregationes had to do with the relation of supernatural grace to free, meritorious acts of will. It was assumed on both sides that a human being cannot perform a meritorious act of will without supernatural assistance from God, that God sometimes gives such assistance, and that it is sometimes part of God’s providential plan that the recipient freely cooperate and thus perform the act in question. Meritorious acts of will include, among others, the decision to pray, to seek forgiveness for past sins, and to perform a good action for the love of God. It was assumed by both Jesuits and Dominicans that God’s providential plan is infallibly realized. Hence both sides agreed that supernatural grace is, in at least some cases, infallibly efficacious (Vansteenberghe 1928, #2140). The issue was whether the supernatural grace in question is efficacious by itself, in other words, intrinsically efficacious, or whether it is efficacious only by virtue of the independent, divinely foreknown cooperation of the one who receives the grace (Vansteenberghe 1928, #2154–65). Several sorts of supernatural grace were distinguished. For our purposes, the most important distinctions are (a) between habitual grace (especially the theological virtues of faith, hope, and charity) and actual grace; (b) between external actual grace (e.g., hearing a good sermon) and internal actual grace (grace consisting in internal, mental acts); and (c) between internal actual grace of the intellect and internal actual grace of the will. The question was whether the actual grace of the will that infallibly produces a meritorious act of will is efficacious by itself, or whether instead its efficaciousness is explained in part by God’s knowledge that the recipient would cooperate with the grace.