but shows too much sympathy for, Baius. The gist of Baianism is also found in the 79 propositions censured by Pius V (Denzinger, Enchiridion, 881-959). All cavil apart, the first 60 are easily identified in Baius' printed works, and the remaining 19 –"tales quae vulgo circumferrentur", says an old manuscript copy of the Bull "Ex omnibus"– represent the oral teaching of the Baianist wing. In the preface to "Man's Original Integrity" Baius says: "What was in the beginning the integrity natural to man? Without that question one can understand neither the first corruption of nature (by original sin) nor its reparation by the grace of Christ." Those words give us the sequence of Baianism: (1) the state of innocent nature; (2) the state of fallen nature; (3) the state of redeemed nature. (1) State of Innocent Nature From the fact, so strongly asserted by the Fathers, of the actual conjunction of nature and grace in the first man, Baius infers their necessary connection or even practical identity. In his view, primitive innocence was not supernatural, at least in the ordinary acceptation of that word, but due to, and demanded by, the normal condition of humanity. The nature of man, he saw as primarily ordained to adhering to God through the observance of the commandments, pietas and other charisms of the Spirit. That primitive state, natural to man, included among its necessary requirements destination to heaven, immunity from ignorance, suffering, and death, and the inherent power of meriting. None of these was, nor could rightly be called, a gratuitous gift of grace.<ref>Hardon, John. "Baianism", Modern Catholic Dictionary</ref> (2) State of Fallen Nature The downfall of man is not, and cannot be, according to Baius, the mere forfeiting of gratuitous or supernatural gifts, but some positive evil reaching deep into our very nature. That evil is original sin. By original sin Baius understands, instead of a simple privation of grace, habitual concupiscence itself, transmitted according to the laws of heredity and developed according to the laws of physical and psychical growth. It is a sin or moral evil by itself, even in irresponsible children, and that outside of all relation to a will, be it original or personal. What, then, becomes of human liberty as a source of moral responsibility? Baius does not think it necessary that, in order to be moral agents, we should be free from internal determinism, but only