First and Second Causes

Molinism escaped every suspicion of Pelagianism by laying down at the outset that the soul with its faculties (the intellect and will) must be first constituted by prevenient grace a supernatural principle of operation in actu primo, before it can, in conjunction with the help of the supernatural concursus of God, elicit a salutary act in actu secundo.

Thus, the salutary act is itself an act of grace rather than of the will; it is the common work of God and man, because and in so far as the supernatural element of the act is due to God and its vitality and freedom to man.

It must not be imagined, however, that the will has such an influence on grace that its consent conditions or strengthens the power of grace; the fact is rather that the supernatural power of grace is first transformed into the vital energy of the will, and then, as a supernatural concursus, excites and accompanies the free and salutary act.

In other words, as a helping or cooperating grace (gratia adiuvans seu cooperans), it produces the act conjointly with the will. According to this explanation, not only does Divine grace make a supernatural act possible, but the act itself, though free, is wholly dependent on grace, because it is grace which makes the salutary act possible and which stimulates and assists in producing it.

Thus the act is produced entirely by God as First Cause (Causa prima), and also entirely by the will as second cause (causa secunda). The unprejudiced mind must acknowledge that this exposition is far from incurring the suspicion of Pelagianism or Semipelagianism.

- The Catholic Encyclopaedia on Molinism

Molinism is an interesting concept in philosophical theology which I've been trying to get my head around.

While there are Molinists who deny total depravity, the sovereignty of God in salvation and the perseverance of the saints, I believe that Molinism need not entail their denial. In other words, the Molinist can (and should) affirm total depravity, the sovereignty of God in salvation and the perseverance of the saints. Indeed, the Molinist can (and should) affirm Carson's compatibilism - though not philosophical compatibilism.

[Carson's compatibilism is NOT philosophical compatibilism.]

The question is not whether salvation is (caused) by grace through faith. (It is.) Rather, the question is whether grace is irresistible or resistible.

Links: The Freedom of the Will (14 Nov 09), The Freedom of the Will (Revised) (21 Dec 09), The Sufficiency of Christ (12 Feb 10)