Part II (Pars Prima Secundae) Part 181 (2/2)
_I answer that,_ As stated above (A. 2), man's preparation for grace is from G.o.d, as Mover, and from the free-will, as moved. Hence the preparation may be looked at in two ways: first, as it is from free-will, and thus there is no necessity that it should obtain grace, since the gift of grace exceeds every preparation of human power. But it may be considered, secondly, as it is from G.o.d the Mover, and thus it has a necessity--not indeed of coercion, but of infallibility--as regards what it is ordained to by G.o.d, since G.o.d's intention cannot fail, according to the saying of Augustine in his book on the _Predestination of the Saints_ (De Dono Persev. xiv) that ”by G.o.d's good gifts whoever is liberated, is most certainly liberated.” Hence if G.o.d intends, while moving, that the one whose heart He moves should attain to grace, he will infallibly attain to it, according to John 6:45: ”Every one that hath heard of the Father, and hath learned, cometh to Me.”
Reply Obj. 1: This gloss is speaking of such as fly to G.o.d by a meritorious act of their free-will, already _informed_ with grace; for if they did not receive grace, it would be against the justice which He Himself established. Or if it refers to the movement of free-will before grace, it is speaking in the sense that man's flight to G.o.d is by a Divine motion, which ought not, in justice, to fail.
Reply Obj. 2: The first cause of the defect of grace is on our part; but the first cause of the bestowal of grace is on G.o.d's according to Osee 13:9: ”Destruction is thy own, O Israel; thy help is only in Me.”
Reply Obj. 3: Even in natural things, the form does not necessarily ensue the disposition of the matter, except by the power of the agent that causes the disposition.
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FOURTH ARTICLE [I-II, Q. 112, Art. 4]
Whether Grace Is Greater in One Than in Another?
Objection 1: It would seem that grace is not greater in one than in another. For grace is caused in us by the Divine love, as stated above (Q. 110, A. 1). Now it is written (Wis. 6:8): ”He made the little and the great and He hath equally care of all.” Therefore all obtain grace from Him equally.
Obj. 2: Further, whatever is the greatest possible, cannot be more or less. But grace is the greatest possible, since it joins us with our last end. Therefore there is no greater or less in it. Hence it is not greater in one than in another.
Obj. 3: Further, grace is the soul's life, as stated above (Q. 110, A. 1, ad 2). But there is no greater or less in life. Hence, neither is there in grace.
_On the contrary,_ It is written (Eph. 4:7): ”But to every one of us is given grace according to the measure of the giving of Christ.” Now what is given in measure, is not given to all equally. Hence all have not an equal grace.
_I answer that,_ As stated above (Q. 52, AA. 1, 2; Q. 56, AA. 1, 2), habits can have a double magnitude: one, as regards the end or object, as when a virtue is said to be more n.o.ble through being ordained to a greater good; the other on the part of the subject, which more or less partic.i.p.ates in the habit inhering to it.
Now as regards the first magnitude, sanctifying grace cannot be greater or less, since, of its nature, grace joins man to the Highest Good, which is G.o.d. But as regards the subject, grace can receive more or less, inasmuch as one may be more perfectly enlightened by grace than another. And a certain reason for this is on the part of him who prepares himself for grace; since he who is better prepared for grace, receives more grace. Yet it is not here that we must seek the first cause of this diversity, since man prepares himself, only inasmuch as his free-will is prepared by G.o.d. Hence the first cause of this diversity is to be sought on the part of G.o.d, Who dispenses His gifts of grace variously, in order that the beauty and perfection of the Church may result from these various degrees; even as He inst.i.tuted the various conditions of things, that the universe might be perfect. Hence after the Apostle had said (Eph. 4:7): ”To every one of us is given grace according to the measure of the giving of Christ,” having enumerated the various graces, he adds (Eph. 4:12): ”For the perfecting of the saints ... for the edifying of the body of Christ.”
Reply Obj. 1: The Divine care may be looked at in two ways: first, as regards the Divine act, which is simple and uniform; and thus His care looks equally to all, since by one simple act He administers great things and little. But, secondly, it may be considered in those things which come to be considered by the Divine care; and thus, inequality is found, inasmuch as G.o.d by His care provides greater gifts to some, and lesser gifts for others.
Reply Obj. 2: This objection is based on the first kind of magnitude of grace; since grace cannot be greater by ordaining to a greater good, but inasmuch as it more or less ordains to a greater or less partic.i.p.ation of the same good. For there may be diversity of intensity and remissness, both in grace and in final glory as regards the subjects' partic.i.p.ation.
Reply Obj. 3: Natural life pertains to man's substance, and hence cannot be more or less; but man partakes of the life of grace accidentally, and hence man may possess it more or less.
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FIFTH ARTICLE [I-II, Q. 112, Art. 5]
Whether Man Can Know That He Has Grace?
Objection 1: It would seem that man can know that he has grace. For grace by its physical reality is in the soul. Now the soul has most certain knowledge of those things that are in it by their physical reality, as appears from Augustine (Gen. ad lit. xii, 31). Hence grace may be known most certainly by one who has grace.
Obj. 2: Further, as knowledge is a gift of G.o.d, so is grace. But whoever receives knowledge from G.o.d, knows that he has knowledge, according to Wis. 7:17: The Lord ”hath given me the true knowledge of the things that are.” Hence, with equal reason, whoever receives grace from G.o.d, knows that he has grace.
Obj. 3: Further, light is more knowable than darkness, since, according to the Apostle (Eph. 5:13), ”all that is made manifest is light.” Now sin, which is spiritual darkness, may be known with certainty by one that is in sin. Much more, therefore, may grace, which is spiritual light, be known.
Obj. 4: Further, the Apostle says (1 Cor. 2:12): ”Now we have received not the Spirit of this world, but the Spirit that is of G.o.d; that we may know the things that are given us from G.o.d.” Now grace is G.o.d's first gift. Hence, the man who receives grace by the Holy Spirit, by the same Holy Spirit knows the grace given to him.
Obj. 5: Further, it was said by the Lord to Abraham (Gen. 22:12): ”Now I know that thou fearest G.o.d,” i.e. ”I have made thee know.” Now He is speaking there of chaste fear, which is not apart from grace.
Hence a man may know that he has grace.
_On the contrary,_ It is written (Eccles. 9:1): ”Man knoweth not whether he be worthy of love or hatred.” Now sanctifying grace maketh a man worthy of G.o.d's love. Therefore no one can know whether he has sanctifying grace.
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