Summa Theologica Part II (Pars Prima Secundae) Part 180

Obj. 3: Further, grace is known by its effects. Now there are an infinite number of effects--one preceding another. Hence if with regard to these, grace must be divided into prevenient and subsequent, it would seem that there are infinite species of grace.

Now no art takes note of the infinite in number. Hence grace is not fittingly divided into prevenient and subsequent.

_On the contrary,_ G.o.d's grace is the outcome of His mercy. Now both are said in Ps. 58:11: "His mercy shall prevent me," and again, Ps.

22:6: "Thy mercy will follow me." Therefore grace is fittingly divided into prevenient and subsequent.

_I answer that,_ As grace is divided into operating and cooperating, with regard to its diverse effects, so also is it divided into prevenient and subsequent, howsoever we consider grace. Now there are five effects of grace in us: of these, the first is, to heal the soul; the second, to desire good; the third, to carry into effect the good proposed; the fourth, to persevere in good; the fifth, to reach glory. And hence grace, inasmuch as it causes the first effect in us, is called prevenient with respect to the second, and inasmuch as it causes the second, it is called subsequent with respect to the first effect. And as one effect is posterior to this effect, and prior to that, so may grace be called prevenient and subsequent on account of the same effect viewed relatively to divers others. And this is what Augustine says (De Natura et Gratia x.x.xi): "It is prevenient, inasmuch as it heals, and subsequent, inasmuch as, being healed, we are strengthened; it is prevenient, inasmuch as we are called, and subsequent, inasmuch as we are glorified."

Reply Obj. 1: G.o.d's love signifies something eternal; and hence can never be called anything but prevenient. But grace signifies a temporal effect, which can precede and follow another; and thus grace may be both prevenient and subsequent.

Reply Obj. 2: The division into prevenient and subsequent grace does not divide grace in its essence, but only in its effects, as was already said of operating and cooperating grace. For subsequent grace, inasmuch as it pertains to glory, is not numerically distinct from prevenient grace whereby we are at present justified. For even as the charity of the earth is not voided in heaven, so must the same be said of the light of grace, since the notion of neither implies imperfection.

Reply Obj. 3: Although the effects of grace may be infinite in number, even as human acts are infinite, nevertheless all are reduced to some of a determinate species, and moreover all coincide in this--that one precedes another.

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FOURTH ARTICLE [I-II, Q. 111, Art. 4]

Whether Gratuitous Grace Is Rightly Divided by the Apostle?

Objection 1: It would seem that gratuitous grace is not rightly divided by the Apostle. For every gift vouchsafed to us by G.o.d, may be called a gratuitous grace. Now there are an infinite number of gifts freely bestowed on us by G.o.d as regards both the good of the soul and the good of the body--and yet they do not make us pleasing to G.o.d. Hence gratuitous graces cannot be contained under any certain division.

Obj. 2: Further, gratuitous grace is distinguished from sanctifying grace. But faith pertains to sanctifying grace, since we are justified by it, according to Rom. 5:1: "Being justified therefore by faith." Hence it is not right to place faith amongst the gratuitous graces, especially since the other virtues are not so placed, as hope and charity.

Obj. 3: Further, the operation of healing, and speaking divers tongues are miracles. Again, the interpretation of speeches pertains either to wisdom or to knowledge, according to Dan. 1:17: "And to these children G.o.d gave knowledge and understanding in every book and wisdom." Hence it is not correct to divide the grace of healing and kinds of tongues against the working of miracles; and the interpretation of speeches against the word of wisdom and knowledge.

Obj. 4: Further, as wisdom and knowledge are gifts of the Holy Ghost, so also are understanding, counsel, piety, fort.i.tude, and fear, as stated above (Q. 68, A. 4). Therefore these also ought to be placed amongst the gratuitous gifts.

_On the contrary,_ The Apostle says (1 Cor. 12:8, 9, 10): "To one indeed by the Spirit is given the word of wisdom; and to another the word of knowledge, according to the same Spirit; to another, the working of miracles; to another, prophecy; to another, the discerning of spirits; to another divers kinds of tongues; to another interpretation of speeches."

_I answer that,_ As was said above (A. 1), gratuitous grace is ordained to this, viz. that a man may help another to be led to G.o.d.

Now no man can help in this by moving interiorly (for this belongs to G.o.d alone), but only exteriorly by teaching or persuading. Hence gratuitous grace embraces whatever a man needs in order to instruct another in Divine things which are above reason. Now for this three things are required: first, a man must possess the fullness of knowledge of Divine things, so as to be capable of teaching others.

Secondly, he must be able to confirm or prove what he says, otherwise his words would have no weight. Thirdly, he must be capable of fittingly presenting to his hearers what he knows.

Now as regards the first, three things are necessary, as may be seen in human teaching. For whoever would teach another in any science must first be certain of the principles of the science, and with regard to this there is _faith,_ which is cert.i.tude of invisible things, the principles of Catholic doctrine. Secondly, it behooves the teacher to know the princ.i.p.al conclusions of the science, and hence we have the word of _wisdom,_ which is the knowledge of Divine things. Thirdly, he ought to abound with examples and a knowledge of effects, whereby at times he needs to manifest causes; and thus we have the word of _knowledge,_ which is the knowledge of human things, since "the invisible things of Him ... are clearly seen, being understood by the things that are made" (Rom. 1:20).

Now the confirmation of such things as are within reason rests upon arguments; but the confirmation of what is above reason rests on what is proper to the Divine power, and this in two ways: first, when the teacher of sacred doctrine does what G.o.d alone can do, in miraculous deeds, whether with respect to bodily health--and thus there is the _grace of healing,_ or merely for the purpose of manifesting the Divine power; for instance, that the sun should stand still or darken, or that the sea should be divided--and thus there is the _working of miracles._ Secondly, when he can manifest what G.o.d alone can know, and these are either future contingents--and thus there is _prophecy,_ or also the secrets of hearts--and thus there is the _discerning of spirits._

But the capability of speaking can regard either the idiom in which a person can be understood, and thus there is _kinds of tongues_; or it can regard the sense of what is said, and thus there is the _interpretation of speeches._

Reply Obj. 1: As stated above (A. 1), not all the benefits divinely conferred upon us are called gratuitous graces, but only those that surpa.s.s the power of nature--e.g. that a fisherman should be replete with the word of wisdom and of knowledge and the like; and such as these are here set down as gratuitous graces.

Reply Obj. 2: Faith is enumerated here under the gratuitous graces, not as a virtue justifying man in himself, but as implying a super-eminent cert.i.tude of faith, whereby a man is fitted for instructing others concerning such things as belong to the faith.

With regard to hope and charity, they belong to the appet.i.tive power, according as man is ordained thereby to G.o.d.

Reply Obj. 3: The grace of healing is distinguished from the general working of miracles because it has a special reason for inducing one to the faith, since a man is all the more ready to believe when he has received the gift of bodily health through the virtue of faith.

So, too, to speak with divers tongues and to interpret speeches have special efficacy in bestowing faith. Hence they are set down as special gratuitous graces.

Reply Obj. 4: Wisdom and knowledge are not numbered among the gratuitous graces in the same way as they are reckoned among the gifts of the Holy Ghost, i.e. inasmuch as man's mind is rendered easily movable by the Holy Ghost to the things of wisdom and knowledge; for thus they are gifts of the Holy Ghost, as stated above (Q. 68, AA. 1, 4). But they are numbered amongst the gratuitous graces, inasmuch as they imply such a fullness of knowledge and wisdom that a man may not merely think aright of Divine things, but may instruct others and overpower adversaries. Hence it is significant that it is the "word" of wisdom and the "word" of knowledge that are placed in the gratuitous graces, since, as Augustine says (De Trin. xiv, 1), "It is one thing merely to know what a man must believe in order to reach everlasting life, and another thing to know how this may benefit the G.o.dly and may be defended against the unG.o.dly."

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FIFTH ARTICLE [I-II, Q. 111, Art. 5]

Whether Gratuitous Grace Is n.o.bler Than Sanctifying Grace?

Objection 1: It would seem that gratuitous grace is n.o.bler than sanctifying grace. For "the people's good is better than the individual good," as the Philosopher says (Ethic. i, 2). Now sanctifying grace is ordained to the good of one man alone, whereas gratuitous grace is ordained to the common good of the whole Church, as stated above (AA. 1, 4). Hence gratuitous grace is n.o.bler than sanctifying grace.

Obj. 2: Further, it is a greater power that is able to act upon another, than that which is confined to itself, even as greater is the brightness of the body that can illuminate other bodies, than of that which can only s.h.i.+ne but cannot illuminate; and hence the Philosopher says (Ethic. v, 1) "that justice is the most excellent of the virtues," since by it a man bears himself rightly towards others.

But by sanctifying grace a man is perfected only in himself; whereas by gratuitous grace a man works for the perfection of others. Hence gratuitous grace is n.o.bler than sanctifying grace.

Obj. 3: Further, what is proper to the best is n.o.bler than what is common to all; thus to reason, which is proper to man, is n.o.bler than to feel, which is common to all animals. Now sanctifying grace is common to all members of the Church, but gratuitous grace is the proper gift of the more exalted members of the Church. Hence gratuitous grace is n.o.bler than sanctifying grace.

_On the contrary,_ The Apostle (1 Cor. 12:31), having enumerated the gratuitous graces, adds: "And I shew unto you yet a more excellent way"; and as the sequel proves he is speaking of charity, which pertains to sanctifying grace. Hence sanctifying grace is more n.o.ble than gratuitous grace.

_I answer that,_ The higher the good to which a virtue is ordained, the more excellent is the virtue. Now the end is always greater than the means. But sanctifying grace ordains a man immediately to a union with his last end, whereas gratuitous grace ordains a man to what is preparatory to the end; i.e. by prophecy and miracles and so forth, men are induced to unite themselves to their last end. And hence sanctifying grace is n.o.bler than gratuitous grace.

Reply Obj. 1: As the Philosopher says (Metaph. xii, text. 52), a mult.i.tude, as an army, has a double good; the first is in the mult.i.tude itself, viz. the order of the army; the second is separate from the mult.i.tude, viz. the good of the leader--and this is better good, since the other is ordained to it. Now gratuitous grace is ordained to the common good of the Church, which is ecclesiastical order, whereas sanctifying grace is ordained to the separate common good, which is G.o.d. Hence sanctifying grace is the n.o.bler.

Reply Obj. 2: If gratuitous grace could cause a man to have sanctifying grace, it would follow that the gratuitous grace was the n.o.bler; even as the brightness of the sun that enlightens is more excellent than that of an object that is lit up. But by gratuitous grace a man cannot cause another to have union with G.o.d, which he himself has by sanctifying grace; but he causes certain dispositions towards it. Hence gratuitous grace needs not to be the more excellent, even as in fire, the heat, which manifests its species whereby it produces heat in other things, is not more n.o.ble than its substantial form.

Reply Obj. 3: Feeling is ordained to reason, as to an end; and thus, to reason is n.o.bler. But here it is the contrary; for what is proper is ordained to what is common as to an end. Hence there is no comparison.

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QUESTION 112

OF THE CAUSE OF GRACE (In Five Articles)

We must now consider the cause of grace; and under this head there are five points of inquiry:

(1) Whether G.o.d alone is the efficient cause of grace?

(2) Whether any disposition towards grace is needed on the part of the recipient, by an act of free-will?

(3) Whether such a disposition can make grace follow of necessity?

(4) Whether grace is equal in all?

(5) Whether anyone may know that he has grace?

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FIRST ARTICLE [I-II, Q. 112, Art. 1]

Whether G.o.d Alone Is the Cause of Grace?

Objection 1: It would seem that G.o.d alone is not the cause of grace.

For it is written (John 1:17): "Grace and truth came by Jesus Christ." Now, by the name of Jesus Christ is understood not merely the Divine Nature a.s.suming, but the created nature a.s.sumed. Therefore a creature may be the cause of grace.

Obj. 2: Further, there is this difference between the sacraments of the New Law and those of the Old, that the sacraments of the New Law cause grace, whereas the sacraments of the Old Law merely signify it.

Now the sacraments of the New Law are certain visible elements.

Therefore G.o.d is not the only cause of grace.