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027 - Question 110 - OF THE GRACE OF GOD AS REGARDS ITS ESSENCE In Four Articles · Summa Theologica - Treatise on Law and Grace

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  Speaker 1: Question one hundred and ten of Sumathologica Prima Secunde Treatise
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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. Suma Theologica Prima Secunde Treates
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  Speaker 1: on Grace by Saint Thomas aquinas translated by the Fathers
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  Speaker 1: of the English Dominican Province.
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  Speaker 2: Question one hundred and ten of the Grace of God
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  Speaker 2: as regards its essence in four articles. We must now
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  Speaker 2: consider the grace of God as regards its essence, and
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  Speaker 2: under this head there are four points of inquiry. First,
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  Speaker 2: whether grace implies something in the soul? Second, whether grace
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  Speaker 2: is a quality? Third, whether grace differs from infused virtue.
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  Speaker 2: Fourth of the subject of grace, first article, whether grace
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  Speaker 2: implies anything in the soul? Objection one. It would seem
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  Speaker 2: that grace does not imply anything in the soul, for
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  Speaker 2: man is said to have the grace of God even
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  Speaker 2: as the grace of man. Hence, it is written in
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  Speaker 2: Genesis thirty nine twenty one that the Lord gave to
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  Speaker 2: Joseph grace in the sight of the chief keeper of
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  Speaker 2: the prison. Now, when we say that a man has
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  Speaker 2: the favor of another, nothing is implied in him who
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  Speaker 2: has the favor of the other, But an acceptance is
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  Speaker 2: implied in him whose favor he has. Hence, when we
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  Speaker 2: say that a man has the grace of God, nothing
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  Speaker 2: is implied in his soul, but we merely signify the
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  Speaker 2: divine acceptance. Objection two Further, As the soul quickens the body,
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  Speaker 2: so does God quicken the soul. Hence, it is written
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  Speaker 2: in Deuteronomy thirty verse twenty, he is thy life. Now
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  Speaker 2: the soul quickens the body immediately. Therefore, nothing can come
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  Speaker 2: as a medium between God and the soul. Hence, grace
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  Speaker 2: implies nothing created in the soul. Objection three Further, on
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  Speaker 2: Romans one seven, grace to you and peace, the gloss
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  Speaker 2: says grace, that is the remission of sins. Now, the
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  Speaker 2: remission of sin implies nothing in the soul, but only
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  Speaker 2: in God, who does not impute the sin. According to
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  Speaker 2: Psalm thirty one two, blessed is the man to whom
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  Speaker 2: the Lord hath not imputed sin. Hence, neither does grace
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  Speaker 2: imply anything in the soul. On the contrary, light implies
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  Speaker 2: something in what is enlightened. But grace is the light
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  Speaker 2: of the soul. Hence, Augustine says in On Nature and
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  Speaker 2: Grace twenty two, the light of truth rightly deserts the
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  Speaker 2: prevaricator of the law, and those who have been thus
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  Speaker 2: deserted become blind. Therefore, grace implies something in the soul.
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  Speaker 2: I answer that, according to the common manner of speech,
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  Speaker 2: grace is usually taken in three ways. First, for any
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  Speaker 2: one's love, as we are accustomed to say that the
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  Speaker 2: soldier is in the good graces of the king, that is,
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  Speaker 2: the King looks on him with favor. Secondly, it is
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  Speaker 2: taken for any gift freely bestowed, as we are accustomed
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  Speaker 2: to say, I do you this act of grace. Thirdly,
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  Speaker 2: it is taken for the recompense of a gift given gratis,
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  Speaker 2: inasmuch as we are said to be grateful for benefits
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  Speaker 2: of these three. The second depends on the first, since
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  Speaker 2: one bestows something on another gratis from the love, wherewith
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  Speaker 2: he receives him into his good graces. And from the
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  Speaker 2: second proceeds the third, since from benefits bestowed gratis arises gratitude.
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  Speaker 2: Now as regards the last two, it is clear that
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  Speaker 2: grace implies something in him who receives grace, first the
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  Speaker 2: gift given gratis, secondly the acknowledgment of the gift. But
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  Speaker 2: as regards the first, a difference must be noted between
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  Speaker 2: the grace of God and the grace of mane For
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  Speaker 2: since the creature's good springs from the divine will, some
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  Speaker 2: good in the creature flows from God's love, whereby he
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  Speaker 2: wishes the good of the creature. On the other hand,
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  Speaker 2: the will of man is moved by the good pre
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  Speaker 2: existing in things, and hence man's love does not wholly
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  Speaker 2: cause the good of the thing, but pre supposes it,
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  Speaker 2: either in part or holy. Therefore, it is clear that
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  Speaker 2: every love of God is followed at some time by
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  Speaker 2: a good caused in the creature, but not co eternal
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  Speaker 2: with the eternal love. And according to this difference of good,
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  Speaker 2: the love of God to the creature is looked at differently.
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  Speaker 2: For one is common, whereby he loves all things that
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  Speaker 2: are according to Wisdom eleven twenty five, and thereby gives
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  Speaker 2: things their natural being. But the second is a special love,
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  Speaker 2: whereby he draws the rational creature above the condition of
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  Speaker 2: its nature to a participation of the divine good. And
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  Speaker 2: according to this love he is said to love any
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  Speaker 2: one simply since it is by this love that God
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  Speaker 2: simply wishes the eternal good, which is himself for the creature. Accordingly,
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  Speaker 2: when a man is said to have the grace of God,
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  Speaker 2: there is signified something bestowed.
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  Speaker 1: On man by God.
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  Speaker 2: Nevertheless, the grace of God sometimes signifies God's eternal love,
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  Speaker 2: as we say the grace of predestination, inasmuch as God
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  Speaker 2: gratuitously and not from merits, predestines or elects some. For
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  Speaker 2: it is written in Ephesians one five he hath predestinated
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  Speaker 2: us into the adoption of children unto the praise of
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  Speaker 2: the glory of His grace. Reply to Objection one. Even
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  Speaker 2: when a man is said to be in another's good graces,
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  Speaker 2: it is understood that there is something in him pleasing
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  Speaker 2: to the other, even as any one is said to
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  Speaker 2: have God's grace, with this difference, that what is pleasing
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  Speaker 2: to a man in another is presupposed to his love.
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  Speaker 2: But whatever is pleasing to God in a man is
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  Speaker 2: caused by the divine love, as was said above. Reply
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  Speaker 2: to Objection two. God is the life of the soul
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  Speaker 2: after the manner of an efficient cause. But the soul
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  Speaker 2: is the life of the body after the manner of
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  Speaker 2: a formal cause. Now there is no medium between form
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  Speaker 2: and matter, since the form of itself informs the matter
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  Speaker 2: or subject, whereas the agent informs the subject not by
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  Speaker 2: its substance, but by the form which it causes in
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  Speaker 2: the matter. Reply to Objection three, Augustine says in his
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  Speaker 2: Retractions one twenty five, when I said that grace was
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  Speaker 2: for the remission of sins and peace for our reconciliation
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  Speaker 2: with God, you must not take it to mean that
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  Speaker 2: peace and reconciliation do not pertain to general peace, but
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  Speaker 2: that the special name of grace signifies the remission of sins.
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  Speaker 2: Not only grace. Therefore, but many other of God's gifts
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  Speaker 2: pertain to grace, and hence the remission of sins does
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  Speaker 2: not take place without some effect divinely caused in us,
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  Speaker 2: as will appear later in Question one hundred thirteen, Article two,
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  Speaker 2: second article, Whether grace is a quality of the soul?
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  Speaker 2: Objection one, It would seem that grace is not a
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  Speaker 2: quality of the soul, for no quality acts on its subject.
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  Speaker 2: Since the action of equality is not without the action
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  Speaker 2: of its subject, and thus the subject would necessarily act
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  Speaker 2: upon itself. But grace acts upon the soul by justifying it. Therefore,
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  Speaker 2: grace is not a quality objection. Two. Furthermore, substance is
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  Speaker 2: nobler than quality, but grace is nobler than the nature
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  Speaker 2: of the soul, since we can do many things by
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  Speaker 2: grace to which nature is not equal, as stated above
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  Speaker 2: in question one hundred and nine articles one, two, and three.
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  Speaker 2: Therefore grace is not a quality objection. Three. Furthermore, no
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  Speaker 2: quality remains after it has ceased to be in its subject,
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  Speaker 2: but grace remains since it is not corrupted. For thus
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  Speaker 2: it would be reduced to nothing, since it was created
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  Speaker 2: from nothing. Hence it is called a new creature, according
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  Speaker 2: to Galatians six fifteen. On the contrary, in Psalm one
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  Speaker 2: hundred three, first fifteen, that he may make the face
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  Speaker 2: cheerful with oil, the gloss says, grace is a certain
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  Speaker 2: beauty of soul, which wins the divine love. But beauty
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  Speaker 2: of soul is a quality, even as beauty of the body. Therefore,
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  Speaker 2: grace is a quality. I answer that, as stated above
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  Speaker 2: an article one, there is understood to be an effect
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  Speaker 2: of God's gratuitous will in whoever is said to have
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  Speaker 2: God's grace. Now, it was stated in Question one hundred nine,
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  Speaker 2: Article one, that man is aided by God's gratuitous will
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  Speaker 2: in two ways. First, inasmuch as man's soul is moved
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  Speaker 2: by God to know, or will or do something. And
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  Speaker 2: in this way the gratuitous effect in man is not equality,
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  Speaker 2: but a movement of the soul, for motion is the
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  Speaker 2: act of the mover in the moved. Secondly, man is
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  Speaker 2: helped by God's gratuitous will inasmuch as a habitual gift
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  Speaker 2: is infused by God into the soul. And for this
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  Speaker 2: reason that it is not fitting that God should provide
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  Speaker 2: less for those he loves, that they may acquire supernatural good,
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  Speaker 2: than for creatures whom He loves, that they may acquire
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  Speaker 2: natural good. Now He so provides for natural creatures that
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  Speaker 2: not merely does he move them to their natural acts,
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  Speaker 2: but he bestows upon them certain forms and powers which
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  Speaker 2: are the principles of acts, in order that they may
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  Speaker 2: of themselves be inclined to these movements. And thus the
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  Speaker 2: movements whereby they are moved by God, become natural and
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  Speaker 2: easy to creatures. According to wisdom eight One, she ordereth
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  Speaker 2: all things sweetly. Much more therefore does he infuse into
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  Speaker 2: such as he moves towards the acquisition of supernatural good,
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  Speaker 2: certain forms, or supernatural qualities, whereby they may be moved
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  Speaker 2: by him sweetly and promptly to acquire eternal good. And
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  Speaker 2: thus the gift of grace is equality. Reply to objection one.
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  Speaker 2: Grace as a quality is said to act upon the soul,
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  Speaker 2: not after the manner of an efficient cause, but after
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  Speaker 2: the manner of a formal cause, as whiteness makes a
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  Speaker 2: thing white, and justice just reply to objection two. Every
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  Speaker 2: substance is either the nature of the thing, whereof it
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  Speaker 2: is the substance, or it is a part of the nature,
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  Speaker 2: even as matter and form are called substance. And because
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  Speaker 2: grace is above human nature, it cannot be a substance
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  Speaker 2: or a substantial form, but is an accidental form of
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  Speaker 2: the soul. Now, what is substantially in God becomes accidental
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  Speaker 2: in the soul participating in the divine goodness, as is
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  Speaker 2: clear in the case of knowledge. And thus, because the
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  Speaker 2: soul participates in the divine goodness imperfectly, the participation of
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  Speaker 2: the divine goodness which is Grace has its being in
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  Speaker 2: the soul in a less perfect way than the soul
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  Speaker 2: subsists in itself. Nevertheless, inasmuch as it is the expression
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  Speaker 2: or participation of the divine goodness, it is nobler than
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  Speaker 2: the nature of the soul, though not in its mode
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  Speaker 2: of being. Reply to objection three, As Boethius says, being
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  Speaker 2: of an accident is to inhere. Hence, no accident is
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  Speaker 2: called being as if it had being, but because by
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  Speaker 2: it something is. Hence it is said to belong to
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  Speaker 2: a being, rather to be a being according to metaphysics
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  Speaker 2: seven two. And because to be come and to be
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  Speaker 2: corrupted belong to what is. Properly speaking, no accident comes
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  Speaker 2: into being or is corrupted, but is said to come
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  Speaker 2: into being and to be corrupted, inasmuch as its subject
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  Speaker 2: begins or ceases to be in act with this accident.
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  Speaker 2: And thus grace is said to be created inasmuch as
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  Speaker 2: men are created with reference to it, that is, are
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  Speaker 2: given a new being out of nothing that is not
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  Speaker 2: from merits, according to Ephesians two ten, created in Jesus
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  Speaker 2: Christ in good works. Third article, Whether grace is the
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  Speaker 2: same as virtue Objection one, It would seem that grace
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  Speaker 2: is the same as virtue. For Augustine says in On
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  Speaker 2: the Spirit and the Letter fourteen that operating grace is
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  Speaker 2: faith that worketh by charity. But faith that worketh by
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  Speaker 2: charity is a virtue. Therefore grace is a virtue objection.
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  Speaker 2: Two Further, what fits the definition fits the defined, But
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  Speaker 2: the definitions of virtue given by saints and philosophers fit grace,
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  Speaker 2: since it makes its subject good and his work good,
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  Speaker 2: and it is a good quality of the mind, whereby
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  Speaker 2: we live righteously, et cetera. Therefore grace is a virtue objection.
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  Speaker 2: Three Further, grace is a quality. Now it is clearly
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  Speaker 2: not in the fourth species of quality, notably form, which
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  Speaker 2: is the abiding figure of things, since it does not
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  Speaker 2: belong to bodies. Nor is it in the third since
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  Speaker 2: it is not a passion nor a passion like quality,
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  Speaker 2: which is in the sensitive part of the soul, as
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  Speaker 2: is proved in physics eight. And grace is principally in
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  Speaker 2: the mind. Nor is it in the second species, which
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  Speaker 2: is natural power or impotence. Since grace is above nature
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  Speaker 2: and does not regard good and evil as does natural power.
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  Speaker 2: Therefore it must be in the first species, which is
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  Speaker 2: habit or disposition. Now habits of the mind are virtues,
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  Speaker 2: since even knowledge itself is a virtue after a manner,
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  Speaker 2: as stated above in Question fifty seven, Articles one and two.
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  Speaker 2: Therefore grace is the same as virtue. On the contrary,
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  Speaker 2: if grace is a virtue, you would seem before all
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  Speaker 2: to be one of the three theological virtues. But grace
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  Speaker 2: is neither faith nor hope, for these can be without
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  Speaker 2: sanctifying grace. Nor is it charity, since grace foreruns charity,
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  Speaker 2: as Augustine says in his book on the Predestination of
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  Speaker 2: the Saints. Therefore grace is not a virtue. I answer
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  Speaker 2: that some held that grace and virtue were identical in
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  Speaker 2: essence and differed only logically in the sense that we
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  Speaker 2: speak of grace inasmuch as it makes man pleasing to
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  Speaker 2: God or is given gratuitously, and of virtue inasmuch as
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  Speaker 2: it empowers us to act rightly, and the Master seems
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  Speaker 2: to have thought this in his sentences two d twenty seven.
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  Speaker 2: But if anyone rightly considers the nature of virtue, this
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  Speaker 2: cannot hold, since, as the philosopher says in Physics seven seventeen.
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  Speaker 2: Virtue is disposition of what is perfect, and I call
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  Speaker 2: perfect what is disposed according to its nature. Now from
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  Speaker 2: this it is clear that the virtue of a thing
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  Speaker 2: has reference to some pre existing nature, from the fact
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  Speaker 2: that everything is disposed with reference to what befits its nature.
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  Speaker 2: But it is manifest. The virtues acquired by human acts
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  Speaker 2: of which we spoke of of in question fifty five
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  Speaker 2: and following are dispositions whereby a man is fittingly disposed
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  Speaker 2: with reference to the nature, whereby he is a man,
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  Speaker 2: whereas infused virtues dispose man in a higher manner and
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  Speaker 2: towards a higher end, and consequently in relation to some
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  Speaker 2: higher nature, that is, in relation to a participation of
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  Speaker 2: the divine nature. According to Teco Peter one four, he
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  Speaker 2: hath given us most great and most precious promises, that
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  Speaker 2: by these you may be made partakers of the divine nature.
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  Speaker 2: And it is in respect of receiving this nature that
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  Speaker 2: we are said to be born again sons of God.
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  Speaker 2: And thus, even as the natural light of reason is
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  Speaker 2: something besides the acquired virtues which are ordained to this
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  Speaker 2: natural light, so also the light of grace, which is
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  Speaker 2: a participation of the divine nature is something besides the
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  Speaker 2: infused virtues, which are derived from and are ordained to
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  Speaker 2: this light. Hence the apostle says in Ephesians five eight,
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  Speaker 2: for you were heretofore darkness, but now light in the Lord.
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  Speaker 2: Walk then as children of the light. For as the
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  Speaker 2: acquired virtues enable a man to walk in accordance with
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  Speaker 2: the natural light of reason, so do the infused virtues
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  Speaker 2: enable a man to walk as befits the light of grace.
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  Speaker 2: Reply to Objection one, Augustine calls faith that worketh by
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  Speaker 2: charity grace, since the act of faith of him that
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  Speaker 2: worketh by charity is the first act by which sanctifying
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  Speaker 2: grace is manifested. Reply to Objection two. Good is placed
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  Speaker 2: in the definition of virtue with reference to its fitness
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  Speaker 2: with some pre existing nature, essential or participated. Now, good
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  Speaker 2: is not attributed to grace in this manner, but as
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  Speaker 2: to the root of goodness in man, as stated above.
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  Speaker 2: Reply to objection three. Grace is reduced to the first
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  Speaker 2: species of quality, and yet it is not the same
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  Speaker 2: as virtue, but is a certain disposition which is presupposed
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  Speaker 2: to the infused virtues as their principle and root. Fourth article,
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  Speaker 2: whether grace is in the essence of the soul, as
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  Speaker 2: in a subject, or in one of the powers. Objection one,
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  Speaker 2: It would seem that grace is not in the essence
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  Speaker 2: of the soul as in a subject, but in one
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  Speaker 2: of the powers. For Augustine says in his Hipponostic Gun
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  Speaker 2: three translator's note among the sparious works of Saint Augustine,
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  Speaker 2: that grace is related to the will or to the
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  Speaker 2: free will as a rider to his horse. Now, the
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  Speaker 2: will or the free will is a power, as stated
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  Speaker 2: above in the Paris Prima Question eighty three. Article two.
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  Speaker 2: Hence grace is in a power of the soul as
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  Speaker 2: in a subject. Objection two. Further, man's merit springs from grace,
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  Speaker 2: as Augustine says in On Grace and Free Choice four. Now,
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  Speaker 2: merit consists in acts which proceed from a power. Hence
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  Speaker 2: it seems that grace is a perfection of a power
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  Speaker 2: of the soul. Objection three. Further, if the essence of
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  Speaker 2: the soul is the proper subject of grace, the soul,
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  Speaker 2: inasmuch as it has an essence, must be capable of grace.
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  Speaker 2: But this is false, since it would follow that every
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  Speaker 2: soul would be capable of grace. Therefore, the essence of
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  Speaker 2: the soul is not the proper subject of grace objection.
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  Speaker 2: For further, the essence of the soul is prior to
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  Speaker 2: its powers. Now what is prior may be understood without
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  Speaker 2: what is posterior. Hence, it follows that grace may be
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  Speaker 2: taken to be in the soul, although we suppose no
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  Speaker 2: part or power of the soul, notably neither the will,
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  Speaker 2: nor the intellect, nor anything else which is impossible. On
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  Speaker 2: the contrary, by grace, we are born again sons of God.
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  Speaker 2: But generation terminates at the essence prior to the powers. Therefore,
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  Speaker 2: grace is in the soul's essence prior to being in
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  Speaker 2: the powers. I answer that this question depends on the preceding,
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  Speaker 2: For if grace is the same as virtue, it must
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  Speaker 2: necessarily be in the powers of the soul, as in
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  Speaker 2: a subject, since the soul's powers are the proper subject
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  Speaker 2: of virtue, as stated above in Question fifty six, Article one.
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  Speaker 2: But if grace differs from virtue, it cannot be said
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  Speaker 2: that a power of the soul is the subject of grace,
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  Speaker 2: since every perfection of the soul's powers has the nature
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  Speaker 2: of virtue, as stated above in Question fifty five, Article one,
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  Speaker 2: as well as in Question fifty six, Article one. Hence
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  Speaker 2: it remains that grace, as it is prior to virtue,
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  Speaker 2: has a subject prior to the powers of the soul,
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  Speaker 2: so that it is in the essence of the soul.
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  Speaker 2: For as man, in his intellective powers participates in the
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  Speaker 2: divine knowledge through the virtue of five, and in his
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  Speaker 2: power of will participates in the divine love through the
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  Speaker 2: virtue of charity, so also in the nature of the
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  Speaker 2: soul does he participate in the divine nature after the
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  Speaker 2: manner of a likeness, through a certain regeneration or recreation.
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  Speaker 2: Reply to objection one, as from the essence of the
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  Speaker 2: soul flows its powers, which are the principles of deeds.
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  Speaker 2: So likewise the virtues, whereby the powers are moved to act,
• 25:34
  Speaker 2: flow into the powers of the soul from grace. And
• 25:38
  Speaker 2: thus grace is compared to the will as the mover
• 25:41
  Speaker 2: to the moved, which is the same comparison as that
• 25:44
  Speaker 2: of a horseman to the horse, but not as an
• 25:47
  Speaker 2: accident to a subject. And thereby is made clear the
• 25:53
  Speaker 2: reply to the second objection for grace is the principle
• 25:57
  Speaker 2: of meritorious works through the medium of virtues, as the
• 26:01
  Speaker 2: essence of the soul is the principle of vital deeds
• 26:05
  Speaker 2: through the medium of the powers. Reply to Objection three.
• 26:12
  Speaker 2: The soul is the subject of grace as being in
• 26:16
  Speaker 2: the species of intellectual or rational nature. But the soul
• 26:20
  Speaker 2: is not classed in a species by any of its powers,
• 26:24
  Speaker 2: since the powers are natural properties of the soul following
• 26:27
  Speaker 2: upon the species. Hence, the soul differs specifically in its
• 26:32
  Speaker 2: essence from other souls, notably of dumb animals and of plants. Consequently,
• 26:39
  Speaker 2: it does not follow that if the essence of the
• 26:41
  Speaker 2: human soul is the subject of grace, every soul may
• 26:45
  Speaker 2: be the subject of grace, since it belongs to the
• 26:48
  Speaker 2: essence of the soul inasmuch as it is of such
• 26:51
  Speaker 2: a species. Reply to Objection four. Since the powers of
• 26:58
  Speaker 2: the soul are natural property, following upon the species, the
• 27:03
  Speaker 2: soul cannot be without them. Yet, granted that it was
• 27:08
  Speaker 2: without them, the soul would still be called intellectual or
• 27:12
  Speaker 2: rational in its species, not that it would actually have
• 27:15
  Speaker 2: these powers, but on account of the essence of such
• 27:19
  Speaker 2: a species, from which these powers naturally flow.
• 27:25
  Speaker 1: End of Question one hundred and ten read by Michael
• 27:28
  Speaker 1: Shanecraig Lambert, l C.