In the doctrine of justification, the Roman church in the Council of Trent repeats the Thomistic tradition, but with a diplomatic tendency. The Catholic church knew that this was, as the Reformers called it, the articulus stantis aut cadentis ecclesia , the article with which the church stands or falls. And since this was the main point of the Reformation opposition, it was a point where the Roman church felt it had to be as conciliatory as possible. It avoided some of the distortions of this doctrine in nominalism, and attacked by the Reformers in this form. But it remained clear – and had to be, of course, from the point of view of the Roman church – in the main statement, namely, that the remissio peccatorum , the forgiveness of sins, is not sola gratia, by grace alone. It adds other elements, It speaks of the preparation for the Divine act of justification whereby a gratia preveniens, a prevenient grace, is effective in man, but so that this prevenient grace can be rejected or accepted, whatever the man decides. So here is the first point, where man must cooperate with God in the prevenient grace. After justification is received by man, it is given to him in the degree of his cooperation. The more man cooperates with God in the prevenient grace, the higher is the grace of justification given to him.