in advising Timothy, insists on dealing gently and kindly with those who resist the truth, "if peradventure God may give them full repentance" (2 Timothy, 2:24–25). In the days of the Pelagian heresy Augustine insisted on the supernaturalness of contrition, when he writes, "That we turn away from God is our doing, and this is the bad will; but to turn back to God we are unable unless He arouse and help us, and this is the good will." Some of the Scholastic doctors, notably Scotus, Cajetan, and after them Suarez (De Poenit., Disp. iii, sect. vi), asked speculatively whether man if left to himself could elicit a true act of contrition, but no theologian ever taught that what makes for forgiveness of sin in the present economy of God could be inspired by merely natural motives. On the contrary, all the doctors have insisted on the absolute necessity of grace for contrition that disposes to forgiveness (Bonaventure, In Lib. Sent. IV, dist. xiv, Part I, art. II, Q. iii; also dist. xvii, Part I, art. I, Q. iii; cf. Thomas, In Lib. Sent. IV). In keeping with this teaching of the Scriptures and the doctors, the Council of Trent defined; "If anyone say that without the inspiration of the Holy Spirit and without His aid a man can repent in the way that is necessary for obtaining the grace of justification, let him be anathema." Universal True contrition must extend to, at the very least, all mortal sins committed, and not just a select convenient few. This doctrine is intimately bound up with the Catholic teaching concerning grace and repentance. There is no forgiveness without sorrow of soul, and forgiveness is always accompanied by God's grace; grace cannot coexist with sin; and, as a consequence, one sin cannot be forgiven while another remains for which there is no repentance. The prophet Joel urged men to turn to God with their whole heart (Joel 2:12–19). and Christ tells the doctor of the law that we must love God with our whole mind, our whole strength (Luke 10:27). Ezekiel insists that a man must "turn from his evil ways" if he wish to live (Ezekiel 33:11). The Scholastics inquired into this question when they asked whether or not there must be a special act of contrition for every serious sin, and whether, in order to be forgiven, one must remember at