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028 - Question 111 - OF THE DIVISION OF GRACE In Five Articles · Summa Theologica - Treatise on Law and Grace

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  Speaker 1: Question one hundred and eleven of Sumathologica Prima Secunde Treates
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  Speaker 1: on Grace. This is the LibriVox recording. All Librivok's recordings
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  Speaker 1: are in the public domain. For more information or to volunteer,
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  Speaker 1: please visit LibriVox dot org. Summa Theologica Primasecunde Treates on
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  Speaker 1: Grace by Saint Thomas aquinas translated by the Fathers of
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  Speaker 1: the English Dominican province. Question one hundred and eleven of
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  Speaker 1: the Division of Grace in five articles. We must now
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  Speaker 1: consider the division of grace, under which head there are
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  Speaker 1: five points of inquiry. First, whether grace is fittingly divided
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  Speaker 1: into gratuitous grace and sanctifying grace. Second of the division
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  Speaker 1: into operating and co operating grace. Third of the division
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  Speaker 1: of it into preveniant and subsequent grace. Fourth of the
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  Speaker 1: division of gratuitous grace. Fifth of the comparison between sanctifying.
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  Speaker 2: And gratuitous grace. First article, whether grace is fittingly divided
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  Speaker 2: into sanctifying grace and gratuitous grace. Objection one. It would
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  Speaker 2: seem that grace is not fittingly divided into sanctifying grace
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  Speaker 2: and gratuitous grace, for grace is a gift of God,
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  Speaker 2: as is clear from what has been already stated in
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  Speaker 2: Question one hundred and ten Article one. But man is
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  Speaker 2: not therefore pleasing to God because something is given him
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  Speaker 2: by God, but rather, on the contrary, since something is
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  Speaker 2: freely given by God because man is pleasing to him.
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  Speaker 2: Hence there is no sanctifying grace. Objection two. Further, whatever
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  Speaker 2: is not given on account of preceding merits is given gratis.
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  Speaker 2: Now even natural good is given to man without preceding merit,
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  Speaker 2: since nature is presupposed to merit. Therefore, nature itself is
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  Speaker 2: given gratuitously by God. But nature is condivided with grace. Therefore,
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  Speaker 2: to be gratuitously given is not fittingly set down as
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  Speaker 2: a difference of grace, since it is found outside the
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  Speaker 2: genus of grace. Objection three. Further, members of a division
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  Speaker 2: are mutually opposed. But even sanctifying grace, whereby we are justified,
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  Speaker 2: is given to us gratuitously according to Romans three twenty four,
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  Speaker 2: being justified freely gratis by His grace. Hence, sanctifying grace
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  Speaker 2: ought not to be divided against gratuitous grace. On the contrary,
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  Speaker 2: the Apostle attributes both to grace, notably to sanctify and
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  Speaker 2: to be gratuitously given. For with regard to the first,
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  Speaker 2: he says in Ephesians one six, he hath graced us
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  Speaker 2: in his beloved son, and with regard to the second
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  Speaker 2: in Romans two six. And if by grace it is
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  Speaker 2: not now by works, otherwise grace is no more grace.
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  Speaker 2: Therefore grace can be distinguished by its having one only
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  Speaker 2: or both. I answer that, as the Apostle says in
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  Speaker 2: Romans thirteen one, those things that are of God are
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  Speaker 2: well ordered those that are are ordained by God. Now
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  Speaker 2: the order of things consists in this that things are
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  Speaker 2: led to God by other things, as Dionysius says in
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  Speaker 2: on the Heavenly Hierarchy four. And hence, since grace is
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  Speaker 2: ordained to lead man to God, this takes place in
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  Speaker 2: a certain order, so that some are led to God
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  Speaker 2: by others. And thus there is a twofold grace, one
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  Speaker 2: whereby man himself is united to God, and this is
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  Speaker 2: called sanctifying grace. The other is that whereby one man
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  Speaker 2: co operates with another in leading him to God, and
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  Speaker 2: this gift is called gratuitous grace, since it is bestowed
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  Speaker 2: on a man beyond the capability of nature and beyond
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  Speaker 2: the merit of the person. But whereas it is bestowed
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  Speaker 2: on a man not to justify him, but rather that
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  Speaker 2: he may co operate in the justification of another, it
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  Speaker 2: is not called sanctifying grace. And it is of this
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  Speaker 2: that the apostle says in First Corinthians twelve seven. And
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  Speaker 2: the manifestation of the spirit is given to every man
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  Speaker 2: unto utility, that is of others. Reply to Objection one,
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  Speaker 2: Grace is said to make pleasing, not efficiently but formally.
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  Speaker 2: That is because thereby a man is justified and is
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  Speaker 2: made worthy to be called pleasing to God. According to
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  Speaker 2: Collosions one twenty one, he hath made us worthy to
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  Speaker 2: be made partakers of the lot of the saints. In
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  Speaker 2: light reply to Objection two, Grace, inasmuch as it is
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  Speaker 2: gratuitously given, excludes the notion of debt. Now, debt may
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  Speaker 2: be taken in two ways, first as arising from merit,
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  Speaker 2: and this regards a person whose it is to do
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  Speaker 2: meritorious works according to Romans four four, Now to him
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  Speaker 2: that worketh the reward is not reckoned. According to grace,
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  Speaker 2: but according to debt. The second debt regards the condition
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  Speaker 2: of nature. Thus we say it is due to a
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  Speaker 2: man to have reason, and whatever else belongs to human nature.
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  Speaker 2: Yet in neither way is debt taken to mean that
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  Speaker 2: God is under an obligation to his creature, but rather
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  Speaker 2: that the creature ought to be subject to God, and
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  Speaker 2: that the divine ordination may be fulfilled in it, which
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  Speaker 2: is that a certain nature should have certain conditions or properties,
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  Speaker 2: and that by doing certain works it should attain to
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  Speaker 2: something Further, and hence natural endowments are not a debt
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  Speaker 2: in the first sense, but in the second. But supernatural
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  Speaker 2: gifts are due in neither sense. Hence they especially merit
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  Speaker 2: the name of grace. Reply to objection three. Sanctifying grace
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  Speaker 2: adds the notion of gratuitous grace something pertaining to the
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  Speaker 2: nature of grace, since it makes man pleasing to God,
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  Speaker 2: and hence gratuitous grace, which does not do this, keeps
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  Speaker 2: the common name, as happens in many other cases. And
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  Speaker 2: thus the two parts of the division are opposed as
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  Speaker 2: sanctifying and non sanctifying grace. Second article, Whether grace is
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  Speaker 2: fittingly divided into operating and co operating grace. Objection One,
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  Speaker 2: You would seem that grace is not fittingly divided into
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  Speaker 2: operating and co operating grace, For grace is an accident,
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  Speaker 2: as stated above in Question one hundred and ten Articles two. Now,
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  Speaker 2: no accident can act upon its subject. Therefore, no grace
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  Speaker 2: can be called operating objection Two. Further, if grace operates
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  Speaker 2: anything in us, it assuredly brings about justification. But not
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  Speaker 2: only Grace works this, for Augustine says in commenting on
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  Speaker 2: John fourteen twelve. The works that I do, he also
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  Speaker 2: shall do, says in his Homily one hundred and sixty nine.
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  Speaker 2: He who created THEE without thyself will not justify THEE
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  Speaker 2: without thyself. Therefore, no grace ought to be called simply
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  Speaker 2: operating objection three. Further, to co operate seems to pertain
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  Speaker 2: to the inferior agent and not to the principal agent.
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  Speaker 2: But grace works in us more than free will. According
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  Speaker 2: to Romans nine sixteen, it is not of him that willeth,
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  Speaker 2: nor of him that runneth, but of God that sheweth mercy. Therefore,
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  Speaker 2: no grace ought to be called co operating Objection. For further,
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  Speaker 2: division ought to rest on opposition, but to operate and
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  Speaker 2: to co operate are not opposed. For one and the
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  Speaker 2: same thing can both operate and co operate. Therefore, grace
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  Speaker 2: is not fittingly divided into operating and co operating. On
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  Speaker 2: the contrary, Augustine says in on Grace and Free Choice seventeen, God,
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  Speaker 2: by co operating with us, perfects what he began by
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  Speaker 2: operating in us. Since He who perfects by co operation
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  Speaker 2: with such as are willing, begins by operating that they
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  Speaker 2: may will. But the operations of God, whereby he moves
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  Speaker 2: us to good, pertain to grace. Therefore grace is fittingly
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  Speaker 2: divided into operating and co operating. I answer that, as
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  Speaker 2: stated above in question one hundred and ten, Article two,
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  Speaker 2: grace may be taken in two ways, first as a
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  Speaker 2: divine help whereby God moves us to will and to act. Secondly,
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  Speaker 2: as a habitual gift divinely bestowed on us. Now, in
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  Speaker 2: both these ways, grace is fittingly divided into operating and
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  Speaker 2: co operating. For the operation of an effect is not
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  Speaker 2: attributed to the thing moved, but to the mover. Hence,
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  Speaker 2: in that effect in which our mind is moved and
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  Speaker 2: does not move, but in which God is the soul mover,
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  Speaker 2: the operation is attributed to God, and it is with
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  Speaker 2: reference to this that we speak of operating grace. But
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  Speaker 2: in that effect in which our mind both moves and
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  Speaker 2: is moved, the operation is not only attributed to God
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  Speaker 2: but also to the soul, and it is with reference
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  Speaker 2: to this that we speak of co operating grace. Now
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  Speaker 2: there is a double act in us. First, there is
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  Speaker 2: the interior act of the will. And with regard to
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  Speaker 2: this act, the will is a thing moved, and God
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  Speaker 2: is the mover. And especially when the will, which hitherto
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  Speaker 2: willed evil, begins to will good. And hence, inasmuch as
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  Speaker 2: God moves the human mind to this act, we speak
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  Speaker 2: of operating grace. But there is another exterior act, And
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  Speaker 2: since it is commanded by the will, as was shown
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  Speaker 2: above in Question seventeen, Article nine, the operation of this
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  Speaker 2: act is attributed to the will. And because God assists
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  Speaker 2: us in this act, both by strengthening our will interiorly
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  Speaker 2: so as to attain to the act, and by granting
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  Speaker 2: outwardly the capability of operating, it is with respect to
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  Speaker 2: this that we speak of co operating grace. Hence, after
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  Speaker 2: the aforesaid words, Augustine subjoins. He operates that we may will,
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  Speaker 2: and when we will, he cooperates that we may perfect.
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  Speaker 2: And thus, if grace is taken for God's gratuitous motion,
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  Speaker 2: whereby he moves us to meritorious good, it is fittingly
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  Speaker 2: divided into operating and co operating grace. But if grace
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  Speaker 2: is taken for the habitual gift, then again there is
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  Speaker 2: a double effect of grace, even as of every other form,
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  Speaker 2: the first of which is being and the second operation.
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  Speaker 2: Thus the work of heat is to make its subject
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  Speaker 2: hot and to give heat outwardly. And thus habitual grace,
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  Speaker 2: inasmuch as it heals and justifies the soul or makes
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  Speaker 2: it pleasing to God is called operating grace. But inasmuch
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  Speaker 2: as it is the principle of meritorious works, which spring
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  Speaker 2: from the free will, it is called co operating grace.
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  Speaker 2: Reply to objection one. Inasmuch as grace is a certain
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  Speaker 2: accidental quality, it does not act upon the soul efficiently,
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  Speaker 2: but formally, as whiteness makes a surface white. Reply to
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  Speaker 2: objection two. God does not justify us without ourselves, because
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  Speaker 2: whilst we are being justified, we consent to God's justification
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  Speaker 2: utstitie by a movement of our free will. Nevertheless, this
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  Speaker 2: movement is not the cause of grace, but the effect. Hence,
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  Speaker 2: the whole operation pertains to grace. Reply to objection three.
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  Speaker 2: One thing is said to cooperate with another, not merely
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  Speaker 2: when it is a secondary agent under a principal agent,
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  Speaker 2: but when it helps to the end intended. Now man
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  Speaker 2: is helped by God to will the good through the
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  Speaker 2: means of operating grace, and hence the end being already intended,
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  Speaker 2: Grace cooperates with us. Reply to objection five. Four. Operating
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  Speaker 2: and co operating grace are the same grace, but are
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  Speaker 2: distinguished by their different effects, as is plain from what
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  Speaker 2: has been said. Third article. Whether grace is fittingly divided
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  Speaker 2: into preveniant and subsequent grace Objection one. You would seem
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  Speaker 2: that grace is not fittingly divided into preveniant and subsequent,
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  Speaker 2: for grace is an effect of the divine love. But
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  Speaker 2: God's love is never subsequent, but always preveniant. According to
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  Speaker 2: First John four ten, not as though we had loved God,
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  Speaker 2: but because He hath first loved us. Therefore, grace ought
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  Speaker 2: not to be divided into preveniant and subsequent objection to. Two. Further,
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  Speaker 2: there is but one sanctifying grace in man, since it
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  Speaker 2: is sufficient According to Second Corinthians twelve nine, my grace
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  Speaker 2: is sufficient for thee. But the same thing cannot be
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  Speaker 2: before and after. Therefore, grace is not fittingly divided into
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  Speaker 2: preveniant and subsequent objection. Three Further, Grace is known by
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  Speaker 2: its effects. Now there are an infinite number of effects,
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  Speaker 2: one preceding another. Hence, if with regard to these, grace
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  Speaker 2: must be divided into preveniant and subsequent, you would seem
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  Speaker 2: that there are infinite species of grace. Now no art
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  Speaker 2: takes note of the infinite in number. Hence grace is
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  Speaker 2: not fittingly divided into preveniant and subsequent. On the contrary,
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  Speaker 2: God's grace is the outcome of his mercy. Now both
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  Speaker 2: are said in Psalm fifty eight, verse eleven, his mercy
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  Speaker 2: shall prevent me, and again in Psalm twenty two six,
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  Speaker 2: thy mercy will follow me. Therefore grace is fittingly divided
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  Speaker 2: into preveniant and subsequent. I answer that as grace is
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  Speaker 2: divided into operating and co operating with regard to its
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  Speaker 2: diverse effects, so also it is divided into preveniant and subsequent.
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  Speaker 2: Howsoever we consider grace. Now, there are five effects of
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  Speaker 2: grace in us. Of these, the first is to heal
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  Speaker 2: the soul, the second to desire good, the third to
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  Speaker 2: carry into effect the good proposed, the fourth to persevere
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  Speaker 2: in good, the fifth to reach glory. And hence, Grace
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  Speaker 2: inasmuch as it causes the first effect in us is
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  Speaker 2: called preveniant with respect to the second, and inasmuch as
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  Speaker 2: it causes the second, it is called subsequent with respect
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  Speaker 2: to the first effect. And as one effect is posterior
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  Speaker 2: to this effect and prior to that, so may grace
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  Speaker 2: be called preveniant and subsequent on account of the same
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  Speaker 2: effect viewed relatively to diverse others. And this is what
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  Speaker 2: Augustine says in On Nature and Grace thirty one. It
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  Speaker 2: is preveniant inasmuch as it heals, and subsequent, inasmuch as
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  Speaker 2: being healed, we are strengthened. It is preveniant inasmuch as
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  Speaker 2: we are called, and so subsequent inasmuch as we are glorified.
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  Speaker 2: Reply to objection one, God's love signifies something eternal, and
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  Speaker 2: hence can never be called anything but preveniant. But grace
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  Speaker 2: signifies a temporal effect which can precede and follow another,
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  Speaker 2: and thus grace may be both preveniant and subsequent. Reply
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  Speaker 2: to Objection two. The division into preveniant and subsequent grace
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  Speaker 2: does not divide grace in its essence, but only in
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  Speaker 2: its effects. As was already said of operating and cooperating grace,
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  Speaker 2: for subsequent grace, inasmuch as it pertains to glory, is
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  Speaker 2: not numerically distinct from preveniant grace. Whereby we are at
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  Speaker 2: present justified. For even as the charity of the earth
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  Speaker 2: is not voided in heaven, so must the same be
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  Speaker 2: said of the light of grace, since the notion of
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  Speaker 2: neither implies imperfection. Reply to Objection three. Although the effects
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  Speaker 2: of grace may be infinite in number, even as human
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  Speaker 2: acts are infinite, nevertheless, all are reduced to some of
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  Speaker 2: a determinate species, and moreover, all coincide. In this that
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  Speaker 2: one precedes another fourth article. Whether gratuitous grace is rightly
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  Speaker 2: divided by the apostle Objection one. It would seem that
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  Speaker 2: gratuitous grace is not rightly divided by the apostle, For
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  Speaker 2: every gift vouchsafed to us by God may be called
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  Speaker 2: a gratuitous grace. Now there are an infinite none number
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  Speaker 2: of gifts freely bestowed on us by God as regards
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  Speaker 2: both the good of the soul and the good of
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  Speaker 2: the body, and yet they do not make us pleasing
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  Speaker 2: to God. Hence, gratuitous graces cannot be contained under any
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  Speaker 2: certain division. Objection two. Further, gratuitous grace is distinguished from
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  Speaker 2: sanctifying grace, but faith pertains to sanctifying grace, since we
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  Speaker 2: are justified by it according to Romans five point one,
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  Speaker 2: being justified therefore by faith. Hence, it is not right
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  Speaker 2: to place faith amongst the gratuitous graces, especially since the
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  Speaker 2: other virtues are not so placed as hope and charity.
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  Speaker 2: Objection three. Further, the operation of healing and speaking diverse
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  Speaker 2: tongues are miracles. Again, the interpretation of speeches pertains either
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  Speaker 2: to wisdom or to knowledge, according to Daniel one seventeen,
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  Speaker 2: and to these children God gave knowledge and understanding in
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  Speaker 2: every book and wisdom. Hence, it is not correct to
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  Speaker 2: divide the grace of healing and kinds of tongues against
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  Speaker 2: the working of miracles, and the interpretation of speeches against
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  Speaker 2: the word of wisdom and knowledge Objection four. Further, as
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  Speaker 2: wisdom and knowledge are gifts of the Holy Ghost, so
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  Speaker 2: also are understanding counsel, piety, fortitude, and fear, as stated
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  Speaker 2: above in Question sixty eight, Article four. Therefore, these also
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  Speaker 2: ought to be placed amongst the gratuitous gifts. On the contrary,
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  Speaker 2: the apostle says in First Corinthians twelve, Verses eight, nine
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  Speaker 2: and ten to one, Indeed, by the spirit is given
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  Speaker 2: the word of wisdom, and to another the word of
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  Speaker 2: knowledge according to the same spirit to another, the working
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  Speaker 2: of miracles to another, prophecy to another, the discerning of
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  Speaker 2: spirits to another, diverse kinds of tongues to another, interpretation
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  Speaker 2: of speeches. I answer that, as was said above in
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  Speaker 2: Article one, gratuitous grace is ordained to this, notably that
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  Speaker 2: a man may help another to be led to God.
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  Speaker 2: Now no man can help in this by moving interiorly,
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  Speaker 2: for this belongs to God alone, but only exteriorly by
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  Speaker 2: teaching or persuading. Hence, gratuitous grace embraces whatever a man
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  Speaker 2: needs in order to instruct another in divine things which
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  Speaker 2: are above reason. Now for this three things are required. First,
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  Speaker 2: a man must possess the fullness of knowledge of divine things,
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  Speaker 2: so as to be capable of teaching others. Secondly, he
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  Speaker 2: must be able to confirm or prove what he says,
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  Speaker 2: otherwise his words would have no weight. Thirdly, he must
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  Speaker 2: be capable of fittingly presenting to his hearers what he knows. Now,
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  Speaker 2: as regards the first three things are necessary as may
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  Speaker 2: be seen in human teaching. For whoever would teach another
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  Speaker 2: in any science must first be certain of the principles
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  Speaker 2: of the science. And with regard to this there is faith,
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  Speaker 2: which is certitude of invisible things, the principles of Catholic doctrine.
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  Speaker 2: It behooves the teacher to know the principal conclusions of
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  Speaker 2: the science, and hence we have the Word of wisdom,
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  Speaker 2: which is the knowledge of divine things. Thirdly, he ought
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  Speaker 2: to abound with examples and a knowledge of effects, whereby
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  Speaker 2: at times he needs to manifest causes, and thus we
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  Speaker 2: have the Word of knowledge, which is the knowledge of
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  Speaker 2: human things. Since the invisible things of Him are clearly seen,
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  Speaker 2: being understood by the things that are made Romans one twenty. Now,
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  Speaker 2: the confirmation of such things as are within reason rests
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  Speaker 2: upon arguments, but the confirmation of what is above. Reason
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  Speaker 2: rests on what is proper to the divine power, and
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  Speaker 2: this in two ways. First, when the teacher of sacred
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  Speaker 2: doctrine does what God alone can do in miraculous deeds
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  Speaker 2: respect to bodily health, and thus there is the grace
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  Speaker 2: of healing, or merely for the purpose of manifesting the
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  Speaker 2: divine power, for instance, that the sun should stand still
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  Speaker 2: or darken, or that the sea should be divided, and
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  Speaker 2: thus there is the working of miracles. Secondly, when he
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  Speaker 2: can manifest what God alone can know, and these are
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  Speaker 2: either future contingents, and thus there is prophecy, or also
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  Speaker 2: the secrets of hearts, and thus there is the discerning
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  Speaker 2: of spirits. But the capability of speaking can regard either
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  Speaker 2: the idiom in which a person can be understood, and
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  Speaker 2: thus there is kinds of tongues, or it can regard
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  Speaker 2: the sense of what is said, and thus there is
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  Speaker 2: the interpretation of speeches. Reply to objection one. As stated
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  Speaker 2: above in an article one, not all the benefits divinely
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  Speaker 2: conferred upon us are called gratuitous graces, but only those
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  Speaker 2: that surpass the power of nature. For example, that a
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  Speaker 2: fisherman should be replete with the word of wisdom and
• 27:16
  Speaker 2: of knowledge, and the like, and such as these are
• 27:19
  Speaker 2: here set down as gratuitous graces. Reply to Objection two.
• 27:27
  Speaker 2: Faith is enumerated here under the gratuitous graces, not as
• 27:32
  Speaker 2: a virtue justifying man in himself, but as implying a
• 27:36
  Speaker 2: super eminent certitude of faith, whereby a man is fitted
• 27:41
  Speaker 2: for instructing others concerning such things as belong to the faith.
• 27:46
  Speaker 2: With regard to hope and charity, they belong to the
• 27:49
  Speaker 2: appetitive power, according as a man is ordained thereby to God.
• 27:57
  Speaker 2: Reply to Objection three. The grace of healing is distinguished
• 28:02
  Speaker 2: from the general working of miracles because it has a
• 28:05
  Speaker 2: special reason for inducing one to the faith, since a
• 28:09
  Speaker 2: man is all the more ready to believe when he
• 28:11
  Speaker 2: has received the gift of bodily health through the virtue
• 28:15
  Speaker 2: of faith. So two. To speak with divers tongues and
• 28:20
  Speaker 2: to interpret speeches have special efficacy in bestowing faith. Hence
• 28:26
  Speaker 2: they are set down as special gratuitous graces. Reply to
• 28:32
  Speaker 2: Objection four. Wisdom and knowledge are not numbered among the
• 28:37
  Speaker 2: gratuitous graces, in the same way as they are reckoned
• 28:41
  Speaker 2: among the gifts of the Holy Ghost. That is inasmuch
• 28:45
  Speaker 2: as man's mind is rendered easily movable by the Holy
• 28:49
  Speaker 2: Ghost to the things of wisdom and knowledge. For thus
• 28:53
  Speaker 2: they are gifts of the Holy Ghost, as stated above
• 28:56
  Speaker 2: in Question sixty eight, Articles one and four. But they
• 29:01
  Speaker 2: are numbered amongst the gratuitous graces inasmuch as they imply
• 29:06
  Speaker 2: such a fullness of knowledge and wisdom that a man
• 29:09
  Speaker 2: may not merely think a right of divine things, but
• 29:12
  Speaker 2: may instruct others and overpower adversaries. Hence, it is significant
• 29:19
  Speaker 2: that it is the Word of wisdom and the Word
• 29:24
  Speaker 2: of knowledge that are placed in the gratuitous graces, since,
• 29:27
  Speaker 2: as Augustine says on the Trinity fourteen one, it is
• 29:33
  Speaker 2: one thing merely to know what a man must believe
• 29:35
  Speaker 2: in order to reach everlasting life, and another thing to
• 29:39
  Speaker 2: know how this may benefit the godly and may be
• 29:42
  Speaker 2: defended against the ungodly. Fifth article, Whether gratuitous grace is
• 29:53
  Speaker 2: nobler than sanctifying grace? Objection one. It would seem that
• 29:59
  Speaker 2: gratuitous disgrace is nobler than sanctifying grace, for the people's
• 30:05
  Speaker 2: good is better than the individual good, as the philosopher
• 30:09
  Speaker 2: says in Ethics one two. Now sanctifying grace is ordained
• 30:14
  Speaker 2: to the good of one man alone, whereas gratuitous grace
• 30:19
  Speaker 2: is ordained to the common good of the whole church.
• 30:22
  Speaker 2: As stated above in articles one and four. Hence, gratuitous
• 30:27
  Speaker 2: grace is nobler than sanctifying grace Objection to. Further, it
• 30:36
  Speaker 2: is a greater power that is able to act upon
• 30:39
  Speaker 2: another than that which is confined to itself, even as
• 30:45
  Speaker 2: greater is the brightness of the body that can illuminate
• 30:48
  Speaker 2: other bodies than of that which can only shine but
• 30:53
  Speaker 2: cannot illuminate. And hence the philosopher says in Ethics five
• 30:57
  Speaker 2: to one that just is the most excellent of the virtues,
• 31:03
  Speaker 2: since by it a man bears himself rightly towards others.
• 31:08
  Speaker 2: But by sanctifying grace a man is perfected only in himself,
• 31:14
  Speaker 2: whereas by gratuitous grace a man works for the perfection
• 31:18
  Speaker 2: of others. Hence, gratuitous grace is nobler than sanctifying grace.
• 31:27
  Speaker 2: Objection three. Further, what is proper to the best is
• 31:31
  Speaker 2: nobler than what is common to all. Thus to reason,
• 31:36
  Speaker 2: which is proper to man, is nobler than to feel,
• 31:40
  Speaker 2: which is common to all animals. Now sanctifying grace is
• 31:45
  Speaker 2: common to all the members of the church, but gratuitous
• 31:49
  Speaker 2: grace is the proper gift of the more exalted members
• 31:53
  Speaker 2: of the church. Hence, gratuitous grace is nobler than sanctifying grace.
• 32:03
  Speaker 2: On the contrary, the apostle in First Corinthians twelve thirty one,
• 32:09
  Speaker 2: having enumerated the gratuitous graces, adds, and I shew unto
• 32:16
  Speaker 2: you yet a more excellent way. And as the sequel proves,
• 32:22
  Speaker 2: he is speaking of charity, which pertains to sanctifying grace.
• 32:28
  Speaker 2: Hence sanctifying grace is more noble than gratuitous grace. I
• 32:35
  Speaker 2: answer that the higher the good to which a virtue
• 32:38
  Speaker 2: is ordained, the more excellent is the virtue. Now, the
• 32:44
  Speaker 2: end is always greater than the means. But sanctifying grace
• 32:50
  Speaker 2: ordains a man immediately to a union with his last end,
• 32:55
  Speaker 2: whereas gratuitous grace ordains a man to what is preparatory
• 32:59
  Speaker 2: to day, the end, that is, by prophecy and miracles,
• 33:03
  Speaker 2: and so forth, men are induced to unite themselves to
• 33:08
  Speaker 2: their last end. And hence sanctifying grace is nobler than
• 33:13
  Speaker 2: gratuitous grace. Reply to objection, one as the philosopher says
• 33:22
  Speaker 2: in Metaphysics twelve fifty two, a multitude, as an army,
• 33:27
  Speaker 2: has a double good. The first is in the multitude itself,
• 33:32
  Speaker 2: notably the order of the army. The second is separate
• 33:37
  Speaker 2: from the multitude, notably the good of the leader. And
• 33:42
  Speaker 2: this is better good, since the other is ordained to it. Now,
• 33:48
  Speaker 2: gratuitous grace is ordained to the common good of the Church,
• 33:52
  Speaker 2: which is ecclesiastical order, whereas sanctifying grace is ordained to
• 33:58
  Speaker 2: the separate common good, which is God. Hence, sanctifying grace
• 34:04
  Speaker 2: is the nobler. Reply to objection two, if gratuitous grace
• 34:13
  Speaker 2: could cause a man to have sanctifying grace, it would
• 34:17
  Speaker 2: follow that the gratuitous grace was the nobler. Even as
• 34:21
  Speaker 2: the brightness of the sun that enlightens is more excellent
• 34:24
  Speaker 2: than that of an object that is lit up. But
• 34:29
  Speaker 2: by gratuitous grace a man cannot cause another to have
• 34:32
  Speaker 2: union with God, which he himself has by sanctifying grace,
• 34:38
  Speaker 2: but he causes certain dispositions towards it. Hence gratuitous grace
• 34:44
  Speaker 2: needs not to be the more excellent, even as in fire,
• 34:48
  Speaker 2: the heat which manifests its species whereby it produces heat
• 34:53
  Speaker 2: in other things, is not more noble than its substantial form.
• 35:01
  Speaker 2: Reply to objection three. Feeling is ordained to reason as
• 35:06
  Speaker 2: to an end, and thus to reason is nobler. But
• 35:12
  Speaker 2: here it is the contrary. For what is proper is
• 35:16
  Speaker 2: ordained to what is common as to an end. Hence
• 35:20
  Speaker 2: there is no comparison. End of Question one hundred and
• 35:25
  Speaker 2: eleven read by Michael Shancraig Lambert l c.