Part II (Pars Prima Secundae) Part 179 (1/2)

Obj. 2: Further, ”Man's merit springs from grace” as Augustine says (De Gratia et Lib. Arbit. vi). Now merit consists in acts, which proceed from a power. Hence it seems that grace is a perfection of a power of the soul.

Obj. 3: Further, if the essence of the soul is the proper subject of grace, the soul, inasmuch as it has an essence, must be capable of grace. But this is false; since it would follow that every soul would be capable of grace. Therefore the essence of the soul is not the proper subject of grace.

Obj. 4: Further, the essence of the soul is prior to its powers. Now what is prior may be understood without what is posterior. Hence it follows that grace may be taken to be in the soul, although we suppose no part or power of the soul--viz. neither the will, nor the intellect, nor anything else; which is impossible.

_On the contrary,_ By grace we are born again sons of G.o.d. But generation terminates at the essence prior to the powers. Therefore grace is in the soul's essence prior to being in the powers.

_I answer that,_ This question depends on the preceding. For if grace is the same as virtue, it must necessarily be in the powers of the soul as in a subject; since the soul's powers are the proper subject of virtue, as stated above (Q. 56, A. 1). But if grace differs from virtue, it cannot be said that a power of the soul is the subject of grace, since every perfection of the soul's powers has the nature of virtue, as stated above (Q. 55, A. 1; Q. 56, A. 1). Hence it remains that grace, as it is prior to virtue, has a subject prior to the powers of the soul, so that it is in the essence of the soul. For as man in his intellective powers partic.i.p.ates in the Divine knowledge through the virtue of faith, and in his power of will partic.i.p.ates in the Divine love through the virtue of charity, so also in the nature of the soul does he partic.i.p.ate in the Divine Nature, after the manner of a likeness, through a certain regeneration or re-creation.

Reply Obj. 1: As from the essence of the soul flows its powers, which are the principles of deeds, so likewise the virtues, whereby the powers are moved to act, flow into the powers of the soul from grace.

And thus grace is compared to the will as the mover to the moved, which is the same comparison as that of a horseman to the horse--but not as an accident to a subject.

And thereby is made clear the Reply to the Second Objection. For grace is the principle of meritorious works through the medium of virtues, as the essence of the soul is the princ.i.p.al of vital deeds through the medium of the powers.

Reply Obj. 3: The soul is the subject of grace, as being in the species of intellectual or rational nature. But the soul is not cla.s.sed in a species by any of its powers, since the powers are natural properties of the soul following upon the species. Hence the soul differs specifically in its essence from other souls, viz. of dumb animals, and of plants. Consequently it does not follow that, if the essence of the human soul is the subject of grace, every soul may be the subject of grace; since it belongs to the essence of the soul, inasmuch as it is of such a species.

Reply Obj. 4: Since the powers of the soul are natural properties following upon the species, the soul cannot be without them. Yet, granted that it was without them, the soul would still be called intellectual or rational in its species, not that it would actually have these powers, but on account of the essence of such a species, from which these powers naturally flow.

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QUESTION 111

OF THE DIVISION OF GRACE (In Five Articles)

We must now consider the division of grace; under which head there are five points of inquiry:

(1) Whether grace is fittingly divided into gratuitous grace and sanctifying grace?

(2) Of the division into operating and cooperating grace;

(3) Of the division of it into prevenient and subsequent grace;

(4) Of the division of gratuitous grace;

(5) Of the comparison between sanctifying and gratuitous grace.

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FIRST ARTICLE [I-II, Q. 111, Art. 1]

Whether Grace Is Fittingly Divided into Sanctifying Grace and Gratuitous Grace?

Objection 1: It would seem that grace is not fittingly divided into sanctifying grace and gratuitous grace. For grace is a gift of G.o.d, as is clear from what has been already stated (Q. 110, A. 1). But man is not therefore pleasing to G.o.d because something is given him by G.o.d, but rather on the contrary; since something is freely given by G.o.d, because man is pleasing to Him. Hence there is no sanctifying grace.

Obj. 2: Further, whatever is not given on account of preceding merits is given gratis. Now even natural good is given to man without preceding merit, since nature is presupposed to merit. Therefore nature itself is given gratuitously by G.o.d. But nature is condivided with grace. Therefore to be gratuitously given is not fittingly set down as a difference of grace, since it is found outside the genus of grace.

Obj. 3: Further, members of a division are mutually opposed. But even sanctifying grace, whereby we are justified, is given to us gratuitously, according to Rom. 3:24: ”Being justified freely (_gratis_) by His grace.” Hence sanctifying grace ought not to be divided against gratuitous grace.

_On the contrary,_ The Apostle attributes both to grace, viz. to sanctify and to be gratuitously given. For with regard to the first he says (Eph. 1:6): ”He hath graced us in His beloved son.” And with regard to the second (Rom. 2:6): ”And if by grace, it is not now by works, otherwise grace is no more grace.” Therefore grace can be distinguished by its having one only or both.

_I answer that,_ As the Apostle says (Rom. 13:1), ”those things that are of G.o.d are well ordered [Vulg.: 'those that are, are ordained by G.o.d].” Now the order of things consists in this, that things are led to G.o.d by other things, as Dionysius says (Coel. Hier. iv). And hence since grace is ordained to lead men to G.o.d, this takes place in a certain order, so that some are led to G.o.d by others.

And thus there is a twofold grace: one whereby man himself is united to G.o.d, and this is called ”sanctifying grace”; the other is that whereby one man cooperates with another in leading him to G.o.d, and this gift is called ”gratuitous grace,” since it is bestowed on a man beyond the capability of nature, and beyond the merit of the person.