Article II: On Special or Sacramental Grace

St. Thomas III, q. 62, a. 2; on IV Sentences, d. 1, q. 1, a. 5.

34. Thesis. The individual sacraments of the New Law cause a special grace proper to themselves. - This is certain.

The sacraments not only cause common grace making one pleasing, with the infused virtues and gifts of the Holy Spirit which are connected with it as properties; but beyond this they cause special grace, which adds something diverse to it in the diverse sacraments. Hence sacramental grace is not that special grace alone, nor common grace making one pleasing alone, but grace making one pleasing according as a certain special grace accompanies and affects it.

It is proved: 1) from documents of the Church: For it follows from the doctrine of the Council of Trent asserting, sess. 7, can. 6, that the sacraments contain and confer the grace which they signify; but since their signification is diverse, the grace also must be diverse; which moreover is indicated for each by the Council of Florence, in the decree for the Armenians.

2. from reason: The sacraments are ordained to special effects in the Christian life; otherwise the sacraments would have been instituted in vain, and instituted as diverse. Whence they produce a special grace, and indeed a) diverse from that which is obtained outside the sacraments, and b) diverse in each sacrament.

35. The formal ratio of sacramental grace. - Sacramental grace is a special help for attaining the proper end of each sacrament; nevertheless this is explained in diverse ways. Many more recent authors, after Cajetan and Suarez, hold that it is habitual grace intrinsically one and the same, insofar as it induces an extrinsic order or exigency toward special actual graces corresponding to the end of each sacrament, and therefore gives a right to having those graces at the opportune time. But more probably with St. Thomas we say that habitual grace is in some way intrinsically diverse, or grace making one pleasing insofar as either there is intrinsically in it a certain special mode or vigor;¹ or, which is more pleasing to others,² from it flows a special habit: contrary to those defects for repairing which the individual sacraments were instituted. For just as original justice included a vigor or habit by which the lower faculties were perfectly subjected to reason, and by which concupiscence was totally taken away, so sacramental grace is a vigor or habit lessening concupiscence precisely insofar as it is opposed to the end of the sacrament; but because man received that mode, vigor, or habit, therefore he also has a right to receive actual graces at the opportune time.

¹ Thus John of St. Thomas, Cabrera, Contenson, the Salmanticenses, Billuart, and Tanquerey interpret St. Thomas.

² Thus Paludanus, Capreolus, and recently Billot.

It is proved: God provides no less for the supernatural order than for the natural order, and therefore for supernatural acts He gives to man not only actual graces, but habitual and permanent principles by which he can habitually effect them (I, n. 618); therefore also for the special effects of the sacraments He gives not only actual graces, but principles by which we are habitually disposed toward them. But the sacraments of the New Law were instituted against the wounds of sin. Therefore habitual helps are given by which the wounds of sin are habitually bound in some measure.

36. Sacramental grace is diverse in the individual sacraments. - For:

1. In Baptism it is habitual grace making one pleasing and regenerative, insofar as it fully renews man, who is freed from every debt of sin and regenerated into the new life which is through the faith of Christ; whence there is added special help against the darkening of the intellect and the slowness of heart for believing, which directly impede faith.

2. In Confirmation it is strengthening grace, insofar as it increases the life of faith and leads it to perfect age, with special help against fear and worldly respect.

3. In the Eucharist it is nutritive and unitive grace, insofar as it spiritually transforms man into Christ through charity, with special help against self-love impeding man from persevering in the love of God.

4. In Penance it is healing or reparative grace, insofar as it formally remits actual sins and converts to God, with special help against the wounds of actual sin.

5. In Extreme Unction it is fully healing and alleviating grace, insofar as it alleviates the soul of the sick man and wipes away the remnants of sins, with special help against oppression of soul in the last dangers of life.

6. In Order it is consecrative grace of ministers, insofar as it fits one for carrying out sacred offices holily, with special help against the weakness which withdraws one from these offices.

7. In Matrimony it is grace unitive of souls and restraining concupiscence, insofar as it assists toward performing the offices of marriage holily, with special help against concupiscence as it withdraws one from these offices.

37. Observation. - Let the words of St. Thomas be noted, IV Sentences, d. 1, q. 1, a. 4, qc. 5, ad 2: "The grace of the virtues is opposed to sin according as it contains the inordination of act; but sacramental grace is opposed to it according as it wounds the natural good of the powers of the soul."