No one could suddenly have infused academic knowledge. It would not be possible to use this knowledge without having the experience of study, training in logic and presentation, discipline. Another excess of the Reformation is that, though good works had never been seen as capable of obtaining salvation, progress in the spiritual life, and our need for discipline to achieve this, was down played. Salvation was sudden one was assured a place in heaven anyone who fell had never had the faith in the first place. It assumes progress and repentance is only the first step.
Salvation is a free gift, but holiness comes dear.
Those, such as Saint Augustine, who had severe falls in their lives were not thought of as instantly holy Augustine would not have been venerated later, probably, had he not lived for many years beyond that point of repentance. One who was repentant was indeed forgiven, but the growth of sanctifying grace in the relationship with God was not automatically raised to great heights. Good works could lead to an increase in actual grace, but were no guarantee that those who were extraordinary in their service possessed great holiness. The idea of mortal and venial sin is important to the understanding of this Thomist s work, because its essence is whether actions of our lives involve full reflection and consent. The distinction between mortal and venial sin was a concept affected, too, by excesses of the Reformation.