On the essence of grace

In this article the question is principally of habitual and sanctifying grace, which by antonomasia is called grace, whereby namely we are constituted sons of God and heirs of the kingdom, to which actual grace is reduced, as disposition to form and motion to term; and which therefore does not constitute a species distinct from habitual grace.

You will ask 1° whether grace is an intrinsic gift.

I answer. Affirmatively ¹. It was decided of faith in the Council of Trent, sess. VI, can. 11, against Lutherans and Calvinists. ¹ Here, q. 110, a. 1, c.

[There is read: « If anyone says that men are justified either by the sole imputation of the justice of Christ, or by the sole remission of sins, excluding grace and charity which is diffused in their hearts through the Holy Spirit and inheres in them, or even that the grace whereby we are justified is only the favor of God: let him be anathema. »]

And it is evident from the Apostle, I Tim., IV, 14, saying: Neglect not the grace that is in thee. And II Tim., I, 6: I admonish thee, that thou stir up the grace of God which is in thee. This matter will return when we treat of justification.

^{1 1} Here, q. 110, a. 1, c.

You will ask 2° whether habitual grace is a quality of the soul.

I answer. Habitual grace is a habitual gift remaining in the soul, and therefore of the genus of quality ¹. ¹ Ibid., a. 2, c. — 2. Ibid.

The first part, which the Council of Vienne had chosen as more probable, the Clementine de fide defined, Trent, sess. VI, chapter 16, saying: « Our justice is said to be ours, because we are justified by it inasmuch as it inheres in us. »

(In the aforesaid Clementine, lib. I, tit. I, cap. unic., it is said: « Since with respect to the effect of baptism in infants certain teachers of theology are found to have held contrary opinions, some of them saying that through the power of baptism guilt indeed is remitted to infants, but grace not conferred; others, on the contrary, asserting that both guilt is remitted to them in baptism and the virtues and informing grace are infused as to habit, if not for that time, as to use: but we, attending to the general efficacy of the death of Christ, whereby it is applied equally to all the baptized through baptism, have judged, with the approval of the sacred council, that the second opinion, which says that informing grace and the virtues are conferred in baptism upon infants as well as adults, ought to be chosen as more probable and more consonant and in accord with the sayings of the saints and of the modern teachers of theology. ») According to the opinion which the Council of Vienne approves, grace is in the soul as form. But form is of the genus of habit, as is said in the exposition of this opinion. Therefore grace is a habitual gift. Whence by the Tridentine it was defined that it inheres in us.)

The reason is 2° ². God provides no less for those whom he loves toward having supernatural good than for creatures whom he loves toward having natural good. But he so provides for natural creatures that he not only moves them to natural acts, but also bestows on them certain forms and virtues which are principles both radical and proximate of acts, so that of themselves they be inclined to such ² Ibid.

^{1 1} Ibid., a. 2, c. — 2. Ibid.

motions, and thus the motions whereby they are moved by God be connatural and easy to creatures, according to that, Sap., VI, 1: He disposeth all things sweetly. Therefore much more those whom he moves toward obtaining eternal supernatural good he infuses certain forms or supernatural qualities, according to which they may be moved sweetly and promptly by him toward obtaining eternity. Now these supernatural forms are grace and the infused virtues, grace as radical principle of supernatural operations, the virtues as immediate principle.

The second part also is evident. Quality is a permanent habit difficultly movable, disposing the subject so that it be well or ill disposed in its being or operating. But sanctifying grace is permanent, as is evident from what has been said; it is difficultly movable, as much as lies in itself and its principles, namely leaning upon divine influx, and of itself importing an inclination contrary to sin, which is destructive of it, although per accidens, by reason of state and subject, it can easily be moved; and finally it disposes man, of himself indifferent to good and evil, so that he be well disposed concerning divine things. Therefore.

You will ask 3° whether sanctifying grace is a participation of the divine nature.

I answer. ¹ Sanctifying grace is a participation of the divine nature, not only morally, consisting in rectitude of will and imitation of the holiness and justice of God in his works, but also physically: not in this sense, that through grace the divine nature as to essence is communicated to man; but in this sense, that it is a gift distinct indeed from the divine nature, but analogically and imperfectly imitating and expressing it, according to that express saying of St. Peter, epist. II, 1, 4: By whom (Christ) he hath given us most great and most precious promises, that by these you may be made partakers of the divine nature. The reason is. By divine nature we understand that which in God is conceived as root of the divine perfections and radical principle of the divine operations, namely seeing himself intuitively, loving himself with beatific love, making all things outside himself. But sanctifying grace physically imitates and expresses this fountal and primitive perfection of God. Therefore. — Proof of minor. The just man by force of sanctifying grace is radically disposed and inclined toward seeing God intuitively, toward loving him with blessed love, and toward doing all things for him. Moreover he [grace] is the root of the infused virtues, which are images and participations of the attributes. Therefore. ¹ Here q. 110, a. 3 et 4, c; q. 112, a. 1, c.

You will ask 4° whether sanctifying grace is really distinguished from charity.

[Durandus holds that it is distinguished by name only; Scotus, formally; some, virtually, by reason of diverse offices; the Thomists, with the Angelic Doctor and many outsiders, really. With these latter, more probable.]

I answer. Affirmatively ¹. ¹ Here q. 110, a. 3, c.

It is proved 1° by authority. The Apostle, Rom., V, 5, says: The charity of God is poured forth in our hearts by the Holy Spirit, who is given to us. By Spirit however is understood the grace whereby the Holy Spirit dwells in us. Trent, sess. VI, chapter 7: « The renewal of the interior man takes place through voluntary reception of grace and gifts. » Augustine, de Dono perseverantiae, c. 16, n. 41: « Grace precedes charity. » Therefore.

It is proved 2° by reason ². Charity supposes grace. Therefore. — Proof of antecedent. Virtue supposes nature proportioned to itself. Whence, as human virtue supposes human nature, which it disposes in order to obtaining a natural end, so supernatural virtue supposes a nature elevated to supernatural being, which it disposes congruously in order to obtaining a supernatural end. — I subjoin. But charity is a supernatural virtue, and supernatural being is communicated through grace, as was said. — It is confirmed. Grace is a participation of the divine nature; charity, a participation of the divine will. But these participations are distinct. Therefore. ² Ibid.

For the solution of objections, note that the same effects are not rarely attributed in Scripture to grace and charity, not because they are one habit, but because they are interconnected among themselves and inseparable from their nature, and each in its mode concurs toward justification.

You will ask 5° in what grace is subjected.

I answer. To be subjected in the very essence of the soul, and not in any of its powers; because the perfection of a power is an active virtue, but grace is not an active virtue, but something prior to virtue, as we said. Therefore.

It is confirmed. Through grace we are regenerated into sons of God. But generation terminates to essence prior to its termination to powers. Therefore.