Mercurial > hg > Aquinas

comparison summa/english/FS_vii.html @ 64:11682db9b870

Find changesets by keywords (author, files, the commit message), revision number or hash, or revset expression.
from auto-split
author ht
date Sun, 03 Jan 2010 14:43:02 +0000
parents
children 70dcf6f73ed6
comparison
equal deleted inserted replaced
63:4665e252e26e 64:11682db9b870
1 <?xml version="1.0" encoding="UTF-8"?><div xmlns="http://www.w3.org/1999/xhtml" id="FS.vii" class="div2">
2 <a href="summa.FS_Q108_A4.html"></a>
3 <a href="summa.FS_Q109.html"></a>
4 <h2 id="FS.vii-p0.1">TREATISE ON GRACE (QQ[109]-114)</h2>
5 <div id="FS_Q109" class="div3">
6 <a href="summa.FS.vii.html"></a>
7 <a href="summa.FS_Q109_A1.html"></a>
8 <h3 id="FS_Q109-p0.1">OF THE NECESSITY OF GRACE (TEN ARTICLES)</h3>
9 <p id="FS_Q109-p1"></p>
10 <p id="FS_Q109-p2"> We must now consider the exterior principle of human acts, i.e. God, in so far as, through grace, we are helped by Him to
11 do right: and, first, we must consider the grace of God; secondly, its cause; thirdly, its effects.
12 </p>
13 <p id="FS_Q109-p3"> The first point of consideration will be threefold: for we shall consider (1) The necessity of grace; (2) grace itself, as
14 to its essence; (3) its division.
15 </p>
16 <p id="FS_Q109-p4"> Under the first head there are ten points of inquiry:</p>
17 <p id="FS_Q109-p5"> (1) Whether without grace man can know anything?</p>
18 <p id="FS_Q109-p6"> (2) Whether without God's grace man can do or wish any good?</p>
19 <p id="FS_Q109-p7"> (3) Whether without grace man can love God above all things?</p>
20 <p id="FS_Q109-p8"> (4) Whether without grace man can keep the commandments of the Law?</p>
21 <p id="FS_Q109-p9"> (5) Whether without grace he can merit eternal life?</p>
22 <p id="FS_Q109-p10"> (6) Whether without grace man can prepare himself for grace?</p>
23 <p id="FS_Q109-p11"> (7) Whether without grace he can rise from sin?</p>
24 <p id="FS_Q109-p12"> (8) Whether without grace man can avoid sin?</p>
25 <p id="FS_Q109-p13"> (9) Whether man having received grace can do good and avoid sin without any further Divine help?</p>
26 <p id="FS_Q109-p14"> (10) Whether he can of himself persevere in good?</p>
27 <div id="FS_Q109_A1" class="div4">
28 <a href="summa.FS_Q109.html"></a>
29 <a href="summa.FS_Q109_A2.html"></a>
30 <h4 id="FS_Q109_A1-p0.1">Whether without grace man can know any truth?</h4>
31 <p id="FS_Q109_A1-p1"></p>
32 <p id="FS_Q109_A1-p2">
33 <b>Objection 1:</b> It would seem that without grace man can know no truth. For, on
34 <a class="scripRef" id="FS_Q109_A1-p2.1" href="./asv.html#iCor.12.3" target="asv">1 Cor. 12:3</a>: "No man can say, the Lord Jesus, but by the Holy Ghost," a gloss says: "Every truth, by whomsoever spoken is from the Holy
35 Ghost." Now the Holy Ghost dwells in us by grace. Therefore we cannot know truth without grace.
36 </p>
37 <p id="FS_Q109_A1-p3">
38 <b>Objection 2:</b> Further, Augustine says (Solil. i, 6) that "the most certain sciences are like things lit up by the sun so as to be seen.
39 Now God Himself is He Whom sheds the light. And reason is in the mind as sight is in the eye. And the eyes of the mind are
40 the senses of the soul." Now the bodily senses, however pure, cannot see any visible object, without the sun's light. Therefore
41 the human mind, however perfect, cannot, by reasoning, know any truth without Divine light:
42 and this pertains to the aid of grace.
43 </p>
44 <p id="FS_Q109_A1-p4">
45 <b>Objection 3:</b> Further, the human mind can only understand truth by thinking, as is clear from Augustine (De Trin. xiv, 7). But the Apostle
46 says (
47 <a class="scripRef" id="FS_Q109_A1-p4.1" href="./asv.html#iiCor.3.5" target="asv">2 Cor. 3:5</a>): "Not that we are sufficient to think anything of ourselves, as of ourselves; but our sufficiency is from God." Therefore
48 man cannot, of himself, know truth without the help of grace.
49 </p>
50 <p id="FS_Q109_A1-p5">
51 <b>On the contrary,</b> Augustine says (Retract. i, 4): "I do not approve having said in the prayer, O God, Who dost wish the sinless alone to know
52 the truth; for it may be answered that many who are not sinless know many truths." Now man is cleansed from sin by grace,
53 according to
54 <a class="scripRef" id="FS_Q109_A1-p5.1" href="./asv.html#Ps.50.12" target="asv"> Ps. 50:12</a>: "Create a clean heart in me, O God, and renew a right spirit within my bowels." Therefore without grace man of himself can
55 know truth.
56 </p>
57 <p id="FS_Q109_A1-p6">
58 <b>I answer that,</b> To know truth is a use or act of intellectual light, since, according to the Apostle (
59 <a class="scripRef" id="FS_Q109_A1-p6.1" href="./asv.html#Eph.5.13" target="asv">Eph. 5:13</a>): "All that is made manifest is light." Now every use implies movement, taking movement broadly, so as to call thinking and
60 willing movements, as is clear from the Philosopher (De Anima iii, 4). Now in corporeal things we see that for movement there
61 is required not merely the form which is the principle of the movement or action, but there is
62 also required the motion of the first mover. Now the first mover in the order of corporeal things is the heavenly body. Hence
63 no matter how perfectly fire has heat, it would not bring about alteration, except by the motion of the heavenly body. But
64 it is clear that as all corporeal movements are reduced to the motion of the heavenly body as to the first corporeal mover,
65 so all movements, both corporeal and spiritual, are reduced to the simple First Mover, Who is God. And hence no matter how
66 perfect a corporeal or spiritual nature is supposed to be, it cannot proceed to its act unless it be moved by God; but this
67 motion is according to the plan of His providence, and not by necessity of nature, as the motion of the heavenly body. Now
68 not only is every motion from God as from the First Mover, but all formal perfection is from Him as from the First Act. And
69 thus the act of the intellect or of any created being whatsoever depends upon God in two ways: first, inasmuch as it is from
70 Him
71 that it has the form whereby it acts; secondly, inasmuch as it is moved by Him to act.
72 </p>
73 <p id="FS_Q109_A1-p7"> Now every form bestowed on created things by God has power for a determined act, which it can bring about in proportion to
74 its own proper endowment; and beyond which it is powerless, except by a superadded form, as water can only heat when heated
75 by the fire. And thus the human understanding has a form, viz. intelligible light, which of itself is sufficient for knowing
76 certain intelligible things, viz. those we can come to know through the senses. Higher intelligible things of
77 the human intellect cannot know, unless it be perfected by a stronger light, viz. the light of faith or prophecy which is
78 called the "light of grace," inasmuch as it is added to nature.
79 </p>
80 <p id="FS_Q109_A1-p8"> Hence we must say that for the knowledge of any truth whatsoever man needs Divine help, that the intellect may be moved by
81 God to its act. But he does not need a new light added to his natural light, in order to know the truth in all things, but
82 only in some that surpass his natural knowledge. And yet at times God miraculously instructs some by His grace in things that
83 can be known by natural reason, even as He sometimes brings about miraculously what nature can do.
84 </p>
85 <p id="FS_Q109_A1-p9">
86 <b>Reply to Objection 1:</b> Every truth by whomsoever spoken is from the Holy Ghost as bestowing the natural light, and moving us to understand and speak
87 the truth, but not as dwelling in us by sanctifying grace, or as bestowing any habitual gift superadded to nature. For this
88 only takes place with regard to certain truths that are known and spoken, and especially in regard to such as pertain to faith,
89 of which the Apostle speaks.
90 </p>
91 <p id="FS_Q109_A1-p10">
92 <b>Reply to Objection 2:</b> The material sun sheds its light outside us; but the intelligible Sun, Who is God, shines within us. Hence the natural light
93 bestowed upon the soul is God's enlightenment, whereby we are enlightened to see what pertains to natural knowledge; and for
94 this there is required no further knowledge, but only for such things as surpass natural knowledge.
95 </p>
96 <p id="FS_Q109_A1-p11">
97 <b>Reply to Objection 3:</b> We always need God's help for every thought, inasmuch as He moves the understanding to act; for actually to understand anything
98 is to think, as is clear from Augustine (De Trin. xiv, 7).
99 </p>
100 <p id="FS_Q109_A1-p12"></p>
101 <p id="FS_Q109_A1-p13"></p>
102 <a href="summa.FS_Q109.html"></a>
103 <a href="summa.FS_Q109_A2.html"></a>
104 </div>
105 <div id="FS_Q109_A2" class="div4">
106 <a href="summa.FS_Q109_A1.html"></a>
107 <a href="summa.FS_Q109_A3.html"></a>
108 <h4 id="FS_Q109_A2-p0.1">Whether man can wish or do any good without grace?</h4>
109 <p id="FS_Q109_A2-p1"></p>
110 <p id="FS_Q109_A2-p2">
111 <b>Objection 1:</b> It would seem that man can wish and do good without grace. For that is in man's power, whereof he is master. Now man is master
112 of his acts, and especially of his willing, as stated above (
113 <a id="FS_Q109_A2-p2.1" shape="rect" href="summa.FS_Q1_A1.html">Q[1], A[1]</a>;
114 <a id="FS_Q109_A2-p2.2" shape="rect" href="summa.FS_Q13_A6.html"> Q[13], A[6]</a>). Hence man, of himself, can wish and do good without the help of grace.
115 </p>
116 <p id="FS_Q109_A2-p3">
117 <b>Objection 2:</b> Further, man has more power over what is according to his nature than over what is beyond his nature. Now sin is against
118 his nature, as Damascene says (De Fide Orth. ii, 30); whereas deeds of virtue are according to his nature, as stated above
119 (
120 <a id="FS_Q109_A2-p3.1" shape="rect" href="summa.FS_Q71_A1.html">Q[71], A[1]</a>). Therefore since man can sin of himself he can wish and do good.
121 </p>
122 <p id="FS_Q109_A2-p4">
123 <b>Objection 3:</b> Further, the understanding's good is truth, as the Philosopher says (Ethic. vi, 2). Now the intellect can of itself know
124 truth, even as every other thing can work its own operation of itself. Therefore, much more can man, of himself, do and wish
125 good.
126 </p>
127 <p id="FS_Q109_A2-p5">
128 <b>On the contrary,</b> The Apostle says (
129 <a class="scripRef" id="FS_Q109_A2-p5.1" href="./asv.html#Rom.9.16" target="asv">Rom. 9:16</a>): "It is not of him that willeth," namely, to will, "nor of him that runneth," namely to run, "but of God that showeth mercy."
130 And Augustine says (De Corrept. et Gratia ii) that "without grace men do nothing good when they either think or wish or love
131 or act."
132 </p>
133 <p id="FS_Q109_A2-p6">
134 <b>I answer that,</b> Man's nature may be looked at in two ways: first, in its integrity, as it was in our first parent before sin; secondly, as
135 it is corrupted in us after the sin of our first parent. Now in both states human nature needs the help of God as First Mover,
136 to do or wish any good whatsoever, as stated above
137 <a id="FS_Q109_A2-p6.1" shape="rect" href="summa.FS_Q109_A1.html">(A[1])</a>. But in the state of integrity, as regards the sufficiency of the operative power, man by his natural endowments could wish
138 and
139 do the good proportionate to his nature, such as the good of acquired virtue; but not surpassing good, as the good of infused
140 virtue. But in the state of corrupt nature, man falls short of what he could do by his nature, so that he is unable to fulfil
141 it by his own natural powers. Yet because human nature is not altogether corrupted by sin, so as to be shorn of every natural
142 good, even in the state of corrupted nature it can, by virtue of its natural endowments, work some particular good, as to
143 build dwellings, plant vineyards, and the like; yet it cannot do all the good natural to it, so as to fall short in nothing;
144 just as a sick man can of himself make some movements, yet he cannot be perfectly moved with the movements of one in health,
145 unless by the help of medicine he be cured.
146 </p>
147 <p id="FS_Q109_A2-p7"> And thus in the state of perfect nature man needs a gratuitous strength superadded to natural strength for one reason, viz.
148 in order to do and wish supernatural good; but for two reasons, in the state of corrupt nature, viz. in order to be healed,
149 and furthermore in order to carry out works of supernatural virtue, which are meritorious. Beyond this, in both states man
150 needs the Divine help, that he may be moved to act well.
151 </p>
152 <p id="FS_Q109_A2-p8">
153 <b>Reply to Objection 1:</b> Man is master of his acts and of his willing or not willing, because of his deliberate reason, which can be bent to one side
154 or another. And although he is master of his deliberating or not deliberating, yet this can only be by a previous deliberation;
155 and since it cannot go on to infinity, we must come at length to this, that man's free-will is moved by an extrinsic principle,
156 which is above the human mind, to wit by God, as the Philosopher proves in
157 the chapter "On Good Fortune" (Ethic. Eudem. vii). Hence the mind of man still unweakened is not so much master of its act
158 that it does not need to be moved by God; and much more the free-will of man weakened by sin, whereby it is hindered from
159 good by the corruption of the nature.
160 </p>
161 <p id="FS_Q109_A2-p9">
162 <b>Reply to Objection 2:</b> To sin is nothing else than to fail in the good which belongs to any being according to its nature. Now as every created
163 thing has its being from another, and, considered in itself, is nothing, so does it need to be preserved by another in the
164 good which pertains to its nature. For it can of itself fail in good, even as of itself it can fall into non-existence, unless
165 it is upheld by God.
166 </p>
167 <p id="FS_Q109_A2-p10">
168 <b>Reply to Objection 3:</b> Man cannot even know truth without Divine help, as stated above
169 <a id="FS_Q109_A2-p10.1" shape="rect" href="summa.FS_Q109_A1.html">(A[1])</a>. And yet human nature is more corrupt by sin in regard to the desire for good, than in regard to the knowledge of truth.
170 </p>
171 <p id="FS_Q109_A2-p11"></p>
172 <p id="FS_Q109_A2-p12"></p>
173 <a href="summa.FS_Q109_A1.html"></a>
174 <a href="summa.FS_Q109_A3.html"></a>
175 </div>
176 <div id="FS_Q109_A3" class="div4">
177 <a href="summa.FS_Q109_A2.html"></a>
178 <a href="summa.FS_Q109_A4.html"></a>
179 <h4 id="FS_Q109_A3-p0.1">Whether by his own natural powers and without grace man can love God above all things?</h4>
180 <p id="FS_Q109_A3-p1"></p>
181 <p id="FS_Q109_A3-p2">
182 <b>Objection 1:</b> It would seem that without grace man cannot love God above all things by his own natural powers. For to love God above all
183 things is the proper and principal act of charity. Now man cannot of himself possess charity, since the "charity of God is
184 poured forth in our hearts by the Holy Ghost Who is given to us," as is said
185 <a class="scripRef" id="FS_Q109_A3-p2.1" href="./asv.html#Rom.5.5" target="asv"> Rom. 5:5.</a> Therefore man by his natural powers alone cannot love God above all things.
186 </p>
187 <p id="FS_Q109_A3-p3">
188 <b>Objection 2:</b> Further, no nature can rise above itself. But to love God above all things is to tend above oneself. Therefore without the
189 help of grace no created nature can love God above itself.
190 </p>
191 <p id="FS_Q109_A3-p4">
192 <b>Objection 3:</b> Further, to God, Who is the Highest Good, is due the best love, which is that He be loved above all things. Now without grace
193 man is not capable of giving God the best love, which is His due; otherwise it would be useless to add grace. Hence man, without
194 grace and with his natural powers alone, cannot love God above all things.
195 </p>
196 <p id="FS_Q109_A3-p5">
197 <b>On the contrary,</b> As some maintain, man was first made with only natural endowments; and in this state it is manifest that he loved God to
198 some extent. But he did not love God equally with himself, or less than himself, otherwise he would have sinned. Therefore
199 he loved God above himself. Therefore man, by his natural powers alone, can love God more than himself and above all things.
200 </p>
201 <p id="FS_Q109_A3-p6">
202 <b>I answer that,</b> As was said above (
203 <a id="FS_Q109_A3-p6.1" shape="rect" href="summa.FP_Q60_A5.html">FP, Q[60], A[5]</a>), where the various opinions concerning the natural love of the angels were set forth, man in a state of perfect nature,
204 could by his natural power, do the good natural to him without the addition of any gratuitous gift, though not without the
205 help of God moving him. Now to love God above all things is natural to man and to every nature, not only rational but irrational,
206 and even to inanimate nature
207 according to the manner of love which can belong to each creature. And the reason of this is that it is natural to all to
208 seek and love things according as they are naturally fit (to be sought and loved) since "all things act according as they
209 are naturally fit" as stated in Phys. ii, 8. Now it is manifest that the good of the part is for the good of the whole; hence
210 everything, by its natural appetite and love, loves its own proper good on account of the common good of the whole universe,
211 which is God. Hence Dionysius says (Div. Nom. iv) that "God leads everything to love of Himself." Hence in the state of perfect
212 nature man referred the love of himself and of all other things to the love of God as to its end; and thus he loved God more
213 than himself and above all things. But in the state of corrupt nature man falls short of this in the appetite of his rational
214 will, which, unless it is cured by God's grace, follows its private good, on account of the corruption of nature. And
215 hence we must say that in the state of perfect nature man did not need the gift of grace added to his natural endowments,
216 in order to love God above all things naturally, although he needed God's help to move him to it; but in the state of corrupt
217 nature man needs, even for this, the help of grace to heal his nature.
218 </p>
219 <p id="FS_Q109_A3-p7">
220 <b>Reply to Objection 1:</b> Charity loves God above all things in a higher way than nature does. For nature loves God above all things inasmuch as He
221 is the beginning and the end of natural good; whereas charity loves Him, as He is the object of beatitude, and inasmuch as
222 man has a spiritual fellowship with God. Moreover charity adds to natural love of God a certain quickness and joy, in the
223 same way that every habit of virtue adds to the good act which is done merely by the
224 natural reason of a man who has not the habit of virtue.
225 </p>
226 <p id="FS_Q109_A3-p8">
227 <b>Reply to Objection 2:</b> When it is said that nature cannot rise above itself, we must not understand this as if it could not be drawn to any object
228 above itself, for it is clear that our intellect by its natural knowledge can know things above itself, as is shown in our
229 natural knowledge of God. But we are to understand that nature cannot rise to an act exceeding the proportion of its strength.
230 Now to love God above all things is not such an act; for it is natural to every
231 creature, as was said above.
232 </p>
233 <p id="FS_Q109_A3-p9">
234 <b>Reply to Objection 3:</b> Love is said to be best, both with respect to degree of love, and with regard to the motive of loving, and the mode of love.
235 And thus the highest degree of love is that whereby charity loves God as the giver of beatitude, as was said above.
236 </p>
237 <p id="FS_Q109_A3-p10"></p>
238 <p id="FS_Q109_A3-p11"></p>
239 <a href="summa.FS_Q109_A2.html"></a>
240 <a href="summa.FS_Q109_A4.html"></a>
241 </div>
242 <div id="FS_Q109_A4" class="div4">
243 <a href="summa.FS_Q109_A3.html"></a>
244 <a href="summa.FS_Q109_A5.html"></a>
245 <h4 id="FS_Q109_A4-p0.1">Whether man without grace and by his own natural powers can fulfil the commandments of the Law?</h4>
246 <p id="FS_Q109_A4-p1"></p>
247 <p id="FS_Q109_A4-p2">
248 <b>Objection 1:</b> It would seem that man without grace, and by his own natural powers, can fulfil the commandments of the Law. For the Apostle
249 says (
250 <a class="scripRef" id="FS_Q109_A4-p2.1" href="./asv.html#Rom.2.14" target="asv">Rom. 2:14</a>) that "the Gentiles who have not the law, do by nature those things that are of the Law." Now what a man does naturally he
251 can do of himself without grace. Hence a man can fulfil the commandments of the Law without grace.
252 </p>
253 <p id="FS_Q109_A4-p3">
254 <b>Objection 2:</b> Further, Jerome says (Expos. Cathol. Fide [*Symboli Explanatio ad Damasum, among the supposititious works of St. Jerome:
255 now ascribed to Pelagius]) that "they are anathema who say God has laid impossibilities upon man." Now what a man cannot fulfil
256 by himself is impossible to him. Therefore a man can fulfil all the commandments of himself.
257 </p>
258 <p id="FS_Q109_A4-p4">
259 <b>Objection 3:</b> Further, of all the commandments of the Law, the greatest is this, "Thou shalt love the Lord thy God with thy whole heart"
260 (
261 <a class="scripRef" id="FS_Q109_A4-p4.1" href="./asv.html#Matt.27.37" target="asv">Mat. 27:37</a>). Now man with his natural endowments can fulfil this command by loving God above all things, as stated above
262 <a id="FS_Q109_A4-p4.2" shape="rect" href="summa.FS_Q109_A3.html">(A[3])</a>. Therefore man can fulfil all the commandments of the Law without grace.
263 </p>
264 <p id="FS_Q109_A4-p5">
265 <b>On the contrary,</b> Augustine says (De Haeres. lxxxviii) that it is part of the Pelagian heresy that "they believe that without grace man can
266 fulfil all the Divine commandments."
267 </p>
268 <p id="FS_Q109_A4-p6">
269 <b>I answer that,</b> There are two ways of fulfilling the commandments of the Law. The first regards the substance of the works, as when a man
270 does works of justice, fortitude, and of other virtues. And in this way man in the state of perfect nature could fulfil all
271 the commandments of the Law; otherwise he would have been unable to sin in that state, since to sin is nothing else than to
272 transgress the Divine commandments. But in the state of corrupted nature man cannot fulfil
273 all the Divine commandments without healing grace. Secondly, the commandments of the law can be fulfilled, not merely as regards
274 the substance of the act, but also as regards the mode of acting, i.e. their being done out of charity. And in this way, neither
275 in the state of perfect nature, nor in the state of corrupt nature can man fulfil the commandments of the law without grace.
276 Hence, Augustine (De Corrupt. et Grat. ii) having stated that "without grace men can do no good whatever," adds:
277 "Not only do they know by its light what to do, but by its help they do lovingly what they know." Beyond this, in both states
278 they need the help of God's motion in order to fulfil the commandments, as stated above (
279 <a id="FS_Q109_A4-p6.1" shape="rect" href="summa.FS_Q109_A2.html">AA[2]</a>,3).
280 </p>
281 <p id="FS_Q109_A4-p7">
282 <b>Reply to Objection 1:</b> As Augustine says (De Spir. et Lit. xxvii), "do not be disturbed at his saying that they do by nature those things that are
283 of the Law; for the Spirit of grace works this, in order to restore in us the image of God, after which we were naturally
284 made."
285 </p>
286 <p id="FS_Q109_A4-p8">
287 <b>Reply to Objection 2:</b> What we can do with the Divine assistance is not altogether impossible to us; according to the Philosopher (Ethic. iii, 3):
288 "What we can do through our friends, we can do, in some sense, by ourselves." Hence Jerome [*Symboli Explanatio ad Damasum,
289 among the supposititious works of St. Jerome: now ascribed to Pelagius] concedes that "our will is in such a way free that
290 we must confess we still require God's help."
291 </p>
292 <p id="FS_Q109_A4-p9">
293 <b>Reply to Objection 3:</b> Man cannot, with his purely natural endowments, fulfil the precept of the love of God, as stated above
294 <a id="FS_Q109_A4-p9.1" shape="rect" href="summa.FS_Q109_A3.html">(A[3])</a>.
295 </p>
296 <p id="FS_Q109_A4-p10"></p>
297 <p id="FS_Q109_A4-p11"></p>
298 <a href="summa.FS_Q109_A3.html"></a>
299 <a href="summa.FS_Q109_A5.html"></a>
300 </div>
301 <div id="FS_Q109_A5" class="div4">
302 <a href="summa.FS_Q109_A4.html"></a>
303 <a href="summa.FS_Q109_A6.html"></a>
304 <h4 id="FS_Q109_A5-p0.1">Whether man can merit everlasting life without grace?</h4>
305 <p id="FS_Q109_A5-p1"></p>
306 <p id="FS_Q109_A5-p2">
307 <b>Objection 1:</b> It would seem that man can merit everlasting life without grace. For Our Lord says (
308 <a class="scripRef" id="FS_Q109_A5-p2.1" href="./asv.html#Matt.19.17" target="asv">Mat. 19:17</a>): "If thou wilt enter into life, keep the commandments"; from which it would seem that to enter into everlasting life rests
309 with man's will. But what rests with our will, we can do of ourselves. Hence it seems that man can merit everlasting life
310 of himself.
311 </p>
312 <p id="FS_Q109_A5-p3">
313 <b>Objection 2:</b> Further, eternal life is the wage of reward bestowed by God on men, according to
314 <a class="scripRef" id="FS_Q109_A5-p3.1" href="./asv.html#Matt.5.12" target="asv"> Mat. 5:12</a>: "Your reward is very great in heaven." But wage or reward is meted by God to everyone according to his works, according
315 to
316 <a class="scripRef" id="FS_Q109_A5-p3.2" href="./asv.html#Ps.61.12" target="asv"> Ps. 61:12</a>: "Thou wilt render to every man according to his works." Hence, since man is master of his works, it seems that it is within
317 his power to reach everlasting life.
318 </p>
319 <p id="FS_Q109_A5-p4">
320 <b>Objection 3:</b> Further, everlasting life is the last end of human life. Now every natural thing by its natural endowments can attain its
321 end. Much more, therefore, may man attain to life everlasting by his natural endowments, without grace.
322 </p>
323 <p id="FS_Q109_A5-p5">
324 <b>On the contrary,</b> The Apostle says (
325 <a class="scripRef" id="FS_Q109_A5-p5.1" href="./asv.html#Rom.6.23" target="asv">Rom. 6:23</a>): "The grace of God is life everlasting." And as a gloss says, this is said "that we may understand that God, of His own
326 mercy, leads us to everlasting life."
327 </p>
328 <p id="FS_Q109_A5-p6">
329 <b>I answer that,</b> Acts conducing to an end must be proportioned to the end. But no act exceeds the proportion of its active principle; and
330 hence we see in natural things, that nothing can by its operation bring about an effect which exceeds its active force, but
331 only such as is proportionate to its power. Now everlasting life is an end exceeding the proportion of human nature, as is
332 clear from what we have said above (
333 <a id="FS_Q109_A5-p6.1" shape="rect" href="summa.FS_Q5_A5.html">Q[5], A[5]</a>). Hence man, by his
334 natural endowments, cannot produce meritorious works proportionate to everlasting life; and for this a higher force is needed,
335 viz. the force of grace. And thus without grace man cannot merit everlasting life; yet he can perform works conducing to a
336 good which is natural to man, as "to toil in the fields, to drink, to eat, or to have friends," and the like, as Augustine
337 says in his third Reply to the Pelagians [*Hypognosticon iii, among the spurious works of St. Augustine].
338 </p>
339 <p id="FS_Q109_A5-p7">
340 <b>Reply to Objection 1:</b> Man, by his will, does works meritorious of everlasting life; but as Augustine says, in the same book, for this it is necessary
341 that the will of man should be prepared with grace by God.
342 </p>
343 <p id="FS_Q109_A5-p8">
344 <b>Reply to Objection 2:</b> As the gloss upon
345 <a class="scripRef" id="FS_Q109_A5-p8.1" href="./asv.html#Rom.6.23" target="asv"> Rom. 6:23, </a> "The grace of God is life everlasting," says, "It is certain that everlasting life is meter to good works; but the works
346 to which it is meted, belong to God's grace." And it has been said
347 <a id="FS_Q109_A5-p8.2" shape="rect" href="summa.FS_Q109_A4.html">(A[4])</a>, that to fulfil the commandments of the Law, in their due way, whereby their fulfilment may be meritorious, requires grace.
348 </p>
349 <p id="FS_Q109_A5-p9">
350 <b>Reply to Objection 3:</b> This objection has to do with the natural end of man. Now human nature, since it is nobler, can be raised by the help of
351 grace to a higher end, which lower natures can nowise reach; even as a man who can recover his health by the help of medicines
352 is better disposed to health than one who can nowise recover it, as the Philosopher observes (De Coelo ii, 12).
353 </p>
354 <p id="FS_Q109_A5-p10"></p>
355 <p id="FS_Q109_A5-p11"></p>
356 <a href="summa.FS_Q109_A4.html"></a>
357 <a href="summa.FS_Q109_A6.html"></a>
358 </div>
359 <div id="FS_Q109_A6" class="div4">
360 <a href="summa.FS_Q109_A5.html"></a>
361 <a href="summa.FS_Q109_A7.html"></a>
362 <h4 id="FS_Q109_A6-p0.1">Whether a man, by himself and without the external aid of grace, can prepare himself for grace?</h4>
363 <p id="FS_Q109_A6-p1"></p>
364 <p id="FS_Q109_A6-p2">
365 <b>Objection 1:</b> It would seem that man, by himself and without the external help of grace, can prepare himself for grace. For nothing impossible
366 is laid upon man, as stated above (A[4], ad 1). But it is written (
367 <a class="scripRef" id="FS_Q109_A6-p2.1" href="./asv.html#Zech.1.3" target="asv">Zech. 1:3</a>): "Turn ye to Me . . . and I will turn to you." Now to prepare for grace is nothing more than to turn to God. Therefore it
368 seems that man of himself, and without the external help of grace, can prepare himself for grace.
369 </p>
370 <p id="FS_Q109_A6-p3">
371 <b>Objection 2:</b> Further, man prepares himself for grace by doing what is in him to do, since if man does what is in him to do, God will not
372 deny him grace, for it is written (
373 <a class="scripRef" id="FS_Q109_A6-p3.1" href="./asv.html#Matt.7.11" target="asv">Mat. 7:11</a>) that God gives His good Spirit "to them that ask Him." But what is in our power is in us to do. Therefore it seems to be
374 in our power to prepare ourselves for grace.
375 </p>
376 <p id="FS_Q109_A6-p4">
377 <b>Objection 3:</b> Further, if a man needs grace in order to prepare for grace, with equal reason will he need grace to prepare himself for
378 the first grace; and thus to infinity, which is impossible. Hence it seems that we must not go beyond what was said first,
379 viz. that man, of himself and without grace, can prepare himself for grace.
380 </p>
381 <p id="FS_Q109_A6-p5">
382 <b>Objection 4:</b> Further, it is written (
383 <a class="scripRef" id="FS_Q109_A6-p5.1" href="./asv.html#Prov.16.1" target="asv">Prov. 16:1</a>) that "it is the part of man to prepare the soul." Now an action is said to be part of a man, when he can do it by himself.
384 Hence it seems that man by himself can prepare himself for grace.
385 </p>
386 <p id="FS_Q109_A6-p6">
387 <b>On the contrary,</b> It is written (
388 <a class="scripRef" id="FS_Q109_A6-p6.1" href="./asv.html#John.6.44" target="asv">Jn. 6:44</a>): "No man can come to Me except the Father, Who hath sent Me, draw him." But if man could prepare himself, he would not need
389 to be drawn by another. Hence man cannot prepare himself without the help of grace.
390 </p>
391 <p id="FS_Q109_A6-p7">
392 <b>I answer that,</b> The preparation of the human will for good is twofold: the first, whereby it is prepared to operate rightly and to enjoy
393 God; and this preparation of the will cannot take place without the habitual gift of grace, which is the principle of meritorious
394 works, as stated above
395 <a id="FS_Q109_A6-p7.1" shape="rect" href="summa.FS_Q109_A5.html">(A[5])</a>. There is a second way in which the human will may be taken to be prepared for the gift of habitual grace itself. Now in
396 order that man prepare himself to
397 receive this gift, it is not necessary to presuppose any further habitual gift in the soul, otherwise we should go on to infinity.
398 But we must presuppose a gratuitous gift of God, Who moves the soul inwardly or inspires the good wish. For in these two ways
399 do we need the Divine assistance, as stated above (
400 <a id="FS_Q109_A6-p7.2" shape="rect" href="summa.FS_Q109_A2.html">AA[2]</a>,3). Now that we need the help of God to move us, is manifest. For since every agent acts for an end, every cause must direct
401 is effect to its end, and hence
402 since the order of ends is according to the order of agents or movers, man must be directed to the last end by the motion
403 of the first mover, and to the proximate end by the motion of any of the subordinate movers; as the spirit of the soldier
404 is bent towards seeking the victory by the motion of the leader of the army---and towards following the standard of a regiment
405 by the motion of the standard-bearer. And thus since God is the First Mover, simply, it is by His motion that everything seeks
406 to be likened to God in its own way. Hence Dionysius says (Div. Nom. iv) that "God turns all to Himself." But He directs righteous
407 men to Himself as to a special end, which they seek, and to which they wish to cling, according to
408 <a class="scripRef" id="FS_Q109_A6-p7.3" href="./asv.html#Ps.72.28" target="asv"> Ps. 72:28, </a> "it is good for Me to adhere to my God." And that they are "turned" to God can only spring from God's having "turned" them.
409 Now to prepare oneself for grace is, as it were, to be turned to God; just as, whoever has his eyes turned away
410 from the light of the sun, prepares himself to receive the sun's light, by turning his eyes towards the sun. Hence it is clear
411 that man cannot prepare himself to receive the light of grace except by the gratuitous help of God moving him inwardly.
412 </p>
413 <p id="FS_Q109_A6-p8">
414 <b>Reply to Objection 1:</b> Man's turning to God is by free-will; and thus man is bidden to turn himself to God. But free-will can only be turned to
415 God, when God turns it, according to
416 <a class="scripRef" id="FS_Q109_A6-p8.1" href="./asv.html#Jer.31.18" target="asv"> Jer. 31:18</a>: "Convert me and I shall be converted, for Thou art the Lord, my God"; and
417 <a class="scripRef" id="FS_Q109_A6-p8.2" href="./asv.html#Lam.5.21" target="asv"> Lam. 5:21</a>: "Convert us, O Lord, to Thee, and we shall be converted."
418 </p>
419 <p id="FS_Q109_A6-p9">
420 <b>Reply to Objection 2:</b> Man can do nothing unless moved by God, according to
421 <a class="scripRef" id="FS_Q109_A6-p9.1" href="./asv.html#John.15.5" target="asv">Jn. 15:5</a>: "Without Me, you can do nothing." Hence when a man is said to do what is in him to do, this is said to be in his power according
422 as he is moved by God.
423 </p>
424 <p id="FS_Q109_A6-p10">
425 <b>Reply to Objection 3:</b> This objection regards habitual grace, for which some preparation is required, since every form requires a disposition in
426 that which is to be its subject. But in order that man should be moved by God, no further motion is presupposed since God
427 is the First Mover. Hence we need not go to infinity.
428 </p>
429 <p id="FS_Q109_A6-p11">
430 <b>Reply to Objection 4:</b> It is the part of man to prepare his soul, since he does this by his free-will. And yet he does not do this without the help
431 of God moving him, and drawing him to Himself, as was said above.
432 </p>
433 <p id="FS_Q109_A6-p12"></p>
434 <p id="FS_Q109_A6-p13"></p>
435 <a href="summa.FS_Q109_A5.html"></a>
436 <a href="summa.FS_Q109_A7.html"></a>
437 </div>
438 <div id="FS_Q109_A7" class="div4">
439 <a href="summa.FS_Q109_A6.html"></a>
440 <a href="summa.FS_Q109_A8.html"></a>
441 <h4 id="FS_Q109_A7-p0.1">Whether man can rise from sin without the help of grace?</h4>
442 <p id="FS_Q109_A7-p1"></p>
443 <p id="FS_Q109_A7-p2">
444 <b>Objection 1:</b> It would seem that man can rise from sin without the help of grace. For what is presupposed to grace, takes place without
445 grace. But to rise to sin is presupposed to the enlightenment of grace; since it is written (
446 <a class="scripRef" id="FS_Q109_A7-p2.1" href="./asv.html#Eph.5.14" target="asv">Eph. 5:14</a>): "Arise from the dead and Christ shall enlighten thee." Therefore man can rise from sin without grace.
447 </p>
448 <p id="FS_Q109_A7-p3">
449 <b>Objection 2:</b> Further, sin is opposed to virtue as illness to health, as stated above (
450 <a id="FS_Q109_A7-p3.1" shape="rect" href="summa.FS_Q71_A1.html">Q[71], A[1]</a>, ad 3). Now, man, by force of his nature, can rise from illness to health, without the external help of medicine, since there
451 still remains in him the principle of life, from which the natural operation proceeds. Hence it seems that, with equal reason,
452 man may be restored by himself, and return from the state of sin to the state of justice without the
453 help of external grace.
454 </p>
455 <p id="FS_Q109_A7-p4">
456 <b>Objection 3:</b> Further, every natural thing can return by itself to the act befitting its nature, as hot water returns by itself to its
457 natural coldness, and a stone cast upwards returns by itself to its natural movement. Now a sin is an act against nature,
458 as is clear from Damascene (De Fide Orth. ii, 30). Hence it seems that man by himself can return from sin to the state of
459 justice.
460 </p>
461 <p id="FS_Q109_A7-p5">
462 <b>On the contrary,</b> The Apostle says (
463 <a class="scripRef" id="FS_Q109_A7-p5.1" href="./asv.html#Gal.2.21" target="asv">Gal. 2:21</a>; Cf.
464 <a class="scripRef" id="FS_Q109_A7-p5.2" href="./asv.html#Gal.3.21" target="asv"> Gal. 3:21</a>): "For if there had been a law given which could give life---then Christ died in vain," i.e. to no purpose. Hence with equal
465 reason, if man has a nature, whereby he can he justified, "Christ died in vain," i.e. to no purpose. But this cannot fittingly
466 be said. Therefore by himself he cannot be justified, i.e. he cannot return from a state of sin to a state of justice.
467 </p>
468 <p id="FS_Q109_A7-p6">
469 <b>I answer that,</b> Man by himself can no wise rise from sin without the help of grace. For since sin is transient as to the act and abiding
470 in its guilt, as stated above (
471 <a id="FS_Q109_A7-p6.1" shape="rect" href="summa.FS_Q87_A6.html">Q[87], A[6]</a>), to rise from sin is not the same as to cease the act of sin; but to rise from sin means that man has restored to him what
472 he lost by sinning. Now man incurs a triple loss by sinning, as was clearly shown above (
473 <a id="FS_Q109_A7-p6.2" shape="rect" href="summa.FS_Q85_A1.html">Q[85], A[1]</a>;
474 <a id="FS_Q109_A7-p6.3" shape="rect" href="summa.FS_Q86_A1.html">
475 Q[86], A[1]
476 </a>;
477 <a id="FS_Q109_A7-p6.4" shape="rect" href="summa.FS_Q87_A1.html"> Q[87], A[1]</a>), viz. stain, corruption of natural good, and debt of punishment. He incurs a stain, inasmuch as he forfeits the lustre of
478 grace through the deformity of sin. Natural good is corrupted, inasmuch as man's nature is disordered by man's will not being
479 subject to God's; and this order being overthrown, the consequence is that the whole nature of sinful man remains disordered.
480 Lastly, there is the debt of punishment, inasmuch as by sinning man
481 deserves everlasting damnation.
482 </p>
483 <p id="FS_Q109_A7-p7"> Now it is manifest that none of these three can be restored except by God. For since the lustre of grace springs from the
484 shedding of Divine light, this lustre cannot be brought back, except God sheds His light anew: hence a habitual gift is necessary,
485 and this is the light of grace. Likewise, the order of nature can only be restored, i.e. man's will can only be subject to
486 God when God draws man's will to Himself, as stated above
487 <a id="FS_Q109_A7-p7.1" shape="rect" href="summa.FS_Q109_A6.html">(A[6])</a>. So, too, the
488 guilt of eternal punishment can be remitted by God alone, against Whom the offense was committed and Who is man's Judge. And
489 thus in order that man rise from sin there is required the help of grace, both as regards a habitual gift, and as regards
490 the internal motion of God.
491 </p>
492 <p id="FS_Q109_A7-p8">
493 <b>Reply to Objection 1:</b> To man is bidden that which pertains to the act of free-will, as this act is required in order that man should rise from
494 sin. Hence when it is said, "Arise, and Christ shall enlighten thee," we are not to think that the complete rising from sin
495 precedes the enlightenment of grace; but that when man by his free-will, moved by God, strives to rise from sin, he receives
496 the light of justifying grace.
497 </p>
498 <p id="FS_Q109_A7-p9">
499 <b>Reply to Objection 2:</b> The natural reason is not the sufficient principle of the health that is in man by justifying grace. This principle is grace
500 which is taken away by sin. Hence man cannot be restored by himself; but he requires the light of grace to be poured upon
501 him anew, as if the soul were infused into a dead body for its resurrection.
502 </p>
503 <p id="FS_Q109_A7-p10">
504 <b>Reply to Objection 3:</b> When nature is perfect, it can be restored by itself to its befitting and proportionate condition; but without exterior help
505 it cannot be restored to what surpasses its measure. And thus human nature undone by reason of the act of sin, remains no
506 longer perfect, but corrupted, as stated above (
507 <a id="FS_Q109_A7-p10.1" shape="rect" href="summa.FS_Q85.html">Q[85])</a>; nor can it be restored, by itself, to its connatural good, much less to the supernatural good of justice.
508 </p>
509 <p id="FS_Q109_A7-p11"></p>
510 <p id="FS_Q109_A7-p12"></p>
511 <a href="summa.FS_Q109_A6.html"></a>
512 <a href="summa.FS_Q109_A8.html"></a>
513 </div>
514 <div id="FS_Q109_A8" class="div4">
515 <a href="summa.FS_Q109_A7.html"></a>
516 <a href="summa.FS_Q109_A9.html"></a>
517 <h4 id="FS_Q109_A8-p0.1">Whether man without grace can avoid sin?</h4>
518 <p id="FS_Q109_A8-p1"></p>
519 <p id="FS_Q109_A8-p2">
520 <b>Objection 1:</b> It would seem that without grace man can avoid sin. Because "no one sins in what he cannot avoid," as Augustine says (De
521 Duab. Anim. x, xi; De Libero Arbit. iii, 18). Hence if a man in mortal sin cannot avoid sin, it would seem that in sinning
522 he does not sin, which is impossible.
523 </p>
524 <p id="FS_Q109_A8-p3">
525 <b>Objection 2:</b> Further, men are corrected that they may not sin. If therefore a man in mortal sin cannot avoid sin, correction would seem
526 to be given to no purpose; which is absurd.
527 </p>
528 <p id="FS_Q109_A8-p4">
529 <b>Objection 3:</b> Further, it is written (
530 <a class="scripRef" id="FS_Q109_A8-p4.1" href="./asv.html#Sir.15.18" target="asv">Ecclus. 15:18</a>): "Before man is life and death, good and evil; that which he shall choose shall be given him." But by sinning no one ceases
531 to be a man. Hence it is still in his power to choose good or evil; and thus man can avoid sin without grace.
532 </p>
533 <p id="FS_Q109_A8-p5">
534 <b>On the contrary,</b> Augustine says (De Perfect Just. xxi): "Whoever denies that we ought to say the prayer 'Lead us not into temptation' (and
535 they deny it who maintain that the help of God's grace is not necessary to man for salvation, but that the gift of the law
536 is enough for the human will) ought without doubt to be removed beyond all hearing, and to be anathematized by the tongues
537 of all."
538 </p>
539 <p id="FS_Q109_A8-p6">
540 <b>I answer that,</b> We may speak of man in two ways: first, in the state of perfect nature; secondly, in the state of corrupted nature. Now in
541 the state of perfect nature, man, without habitual grace, could avoid sinning either mortally or venially; since to sin is
542 nothing else than to stray from what is according to our nature---and in the state of perfect nature man could avoid this.
543 Nevertheless he could not have done it without God's help to uphold him in good, since if
544 this had been withdrawn, even his nature would have fallen back into nothingness.
545 </p>
546 <p id="FS_Q109_A8-p7"> But in the state of corrupt nature man needs grace to heal his nature in order that he may entirely abstain from sin. And
547 in the present life this healing is wrought in the mind---the carnal appetite being not yet restored. Hence the Apostle (
548 <a class="scripRef" id="FS_Q109_A8-p7.1" href="./asv.html#Rom.7.25" target="asv">Rom. 7:25</a>) says in the person of one who is restored: "I myself, with the mind, serve the law of God, but with the flesh, the law of
549 sin." And in this state man can abstain from all mortal sin, which takes its stand in
550 his reason, as stated above (
551 <a id="FS_Q109_A8-p7.2" shape="rect" href="summa.FS_Q74_A5.html">Q[74], A[5]</a>); but man cannot abstain from all venial sin on account of the corruption of his lower appetite of sensuality. For man can,
552 indeed, repress each of its movements (and hence they are sinful and voluntary), but not all, because whilst he is resisting
553 one, another may arise, and also because the reason is always alert to avoid these movements, as was said above (
554 <a id="FS_Q109_A8-p7.3" shape="rect" href="summa.FS_Q74_A3.html">Q[74], A[3]</a>, ad 2).
555 </p>
556 <p id="FS_Q109_A8-p8"> So, too, before man's reason, wherein is mortal sin, is restored by justifying grace, he can avoid each mortal sin, and for
557 a time, since it is not necessary that he should be always actually sinning. But it cannot be that he remains for a long time
558 without mortal sin. Hence Gregory says (Super Ezech. Hom. xi) that " a sin not at once taken away by repentance, by its weight
559 drags us down to other sins": and this because, as the lower appetite ought to be subject to the reason,
560 so should the reason be subject to God, and should place in Him the end of its will. Now it is by the end that all human acts
561 ought to be regulated, even as it is by the judgment of the reason that the movements of the lower appetite should be regulated.
562 And thus, even as inordinate movements of the sensitive appetite cannot help occurring since the lower appetite is not subject
563 to reason, so likewise, since man's reason is not entirely subject to God, the consequence is that many disorders
564 occur in the reason. For when man's heart is not so fixed on God as to be unwilling to be parted from Him for the sake of
565 finding any good or avoiding any evil, many things happen for the achieving or avoiding of which a man strays from God and
566 breaks His commandments, and thus sins mortally: especially since, when surprised, a man acts according to his preconceived
567 end and his pre-existing habits, as the Philosopher says (Ethic. iii); although with premeditation of his reason a man may
568 do
569 something outside the order of his preconceived end and the inclination of his habit. But because a man cannot always have
570 this premeditation, it cannot help occurring that he acts in accordance with his will turned aside from God, unless, by grace,
571 he is quickly brought back to the due order.
572 </p>
573 <p id="FS_Q109_A8-p9">
574 <b>Reply to Objection 1:</b> Man can avoid each but every act of sin, except by grace, as stated above. Nevertheless, since it is by his own shortcoming
575 that he does not prepare himself to have grace, the fact that he cannot avoid sin without grace does not excuse him from sin.
576 </p>
577 <p id="FS_Q109_A8-p10">
578 <b>Reply to Objection 2:</b> Correction is useful "in order that out of the sorrow of correction may spring the wish to be regenerate; if indeed he who
579 is corrected is a son of promise, in such sort that whilst the noise of correction is outwardly resounding and punishing,
580 God by hidden inspirations is inwardly causing to will," as Augustine says (De Corr. et Gratia vi). Correction is therefore
581 necessary, from the fact that man's will is required in order to abstain from sin; yet
582 it is not sufficient without God's help. Hence it is written (
583 <a class="scripRef" id="FS_Q109_A8-p10.1" href="./asv.html#Eccl.7.14" target="asv">Eccles. 7:14</a>): "Consider the works of God that no man can correct whom He hath despised."
584 </p>
585 <p id="FS_Q109_A8-p11">
586 <b>Reply to Objection 3:</b> As Augustine says (Hypognosticon iii [*Among the spurious works of St. Augustine]), this saying is to be understood of man
587 in the state of perfect nature, when as yet he was not a slave of sin. Hence he was able to sin and not to sin. Now, too,
588 whatever a man wills, is given to him; but his willing good, he has by God's assistance.
589 </p>
590 <p id="FS_Q109_A8-p12"></p>
591 <p id="FS_Q109_A8-p13"></p>
592 <a href="summa.FS_Q109_A7.html"></a>
593 <a href="summa.FS_Q109_A9.html"></a>
594 </div>
595 <div id="FS_Q109_A9" class="div4">
596 <a href="summa.FS_Q109_A8.html"></a>
597 <a href="summa.FS_Q109_A10.html"></a>
598 <h4 id="FS_Q109_A9-p0.1">Whether one who has already obtained grace, can, of himself and without further help of grace, do good and avoid sin?</h4>
599 <p id="FS_Q109_A9-p1"></p>
600 <p id="FS_Q109_A9-p2">
601 <b>Objection 1:</b> It would seem that whoever has already obtained grace, can by himself and without further help of grace, do good and avoid
602 sin. For a thing is useless or imperfect, if it does not fulfil what it was given for. Now grace is given to us that we may
603 do good and keep from sin. Hence if with grace man cannot do this, it seems that grace is either useless or imperfect.
604 </p>
605 <p id="FS_Q109_A9-p3">
606 <b>Objection 2:</b> Further, by grace the Holy Spirit dwells in us, according to
607 <a class="scripRef" id="FS_Q109_A9-p3.1" href="./asv.html#iCor.3.16" target="asv">1 Cor. 3:16</a>: "Know you not that you are the temple of God, and that the Spirit of God dwelleth in you?" Now since the Spirit of God is
608 omnipotent, He is sufficient to ensure our doing good and to keep us from sin. Hence a man who has obtained grace can do the
609 above two things without any further assistance of grace.
610 </p>
611 <p id="FS_Q109_A9-p4">
612 <b>Objection 3:</b> Further, if a man who has obtained grace needs further aid of grace in order to live righteously and to keep free from sin,
613 with equal reason, will he need yet another grace, even though he has obtained this first help of grace. Therefore we must
614 go on to infinity; which is impossible. Hence whoever is in grace needs no further help of grace in order to do righteously
615 and to keep free from sin.
616 </p>
617 <p id="FS_Q109_A9-p5">
618 <b>On the contrary,</b> Augustine says (De Natura et Gratia xxvi) that "as the eye of the body though most healthy cannot see unless it is helped
619 by the brightness of light, so, neither can a man, even if he is most righteous, live righteously unless he be helped by the
620 eternal light of justice." But justification is by grace, according to
621 <a class="scripRef" id="FS_Q109_A9-p5.1" href="./asv.html#Rom.3.24" target="asv"> Rom. 3:24</a>: "Being justified freely by His grace." Hence even a man who already possesses grace needs a further assistance
622 of grace in order to live righteously.
623 </p>
624 <p id="FS_Q109_A9-p6">
625 <b>I answer that,</b> As stated above
626 <a id="FS_Q109_A9-p6.1" shape="rect" href="summa.FS_Q109_A5.html">(A[5])</a>, in order to live righteously a man needs a twofold help of God---first, a habitual gift whereby corrupted human nature is
627 healed, and after being healed is lifted up so as to work deeds meritoriously of everlasting life, which exceed the capability
628 of nature. Secondly, man needs the help of grace in order to be moved by God to act.
629 </p>
630 <p id="FS_Q109_A9-p7"> Now with regard to the first kind of help, man does not need a further help of grace, e.g. a further infused habit. Yet he
631 needs the help of grace in another way, i.e. in order to be moved by God to act righteously, and this for two reasons: first,
632 for the general reason that no created thing can put forth any act, unless by virtue of the Divine motion. Secondly, for this
633 special reason---the condition of the state of human nature. For although healed by grace as to the mind,
634 yet it remains corrupted and poisoned in the flesh, whereby it serves "the law of sin,"
635 <a class="scripRef" id="FS_Q109_A9-p7.1" href="./asv.html#Rom.7.25" target="asv"> Rom. 7:25.</a> In the intellect, too, there seems the darkness of ignorance, whereby, as is written (
636 <a class="scripRef" id="FS_Q109_A9-p7.2" href="./asv.html#Rom.8.26" target="asv">Rom. 8:26</a>): "We know not what we should pray for as we ought"; since on account of the various turns of circumstances, and because
637 we do not know ourselves perfectly, we cannot fully know what is for our good, according to
638 <a class="scripRef" id="FS_Q109_A9-p7.3" href="./asv.html#Wis.9.14" target="asv"> Wis. 9:14</a>: "For the thoughts
639 of mortal men are fearful and our counsels uncertain." Hence we must be guided and guarded by God, Who knows and can do all
640 things. For which reason also it is becoming in those who have been born again as sons of God, to say: "Lead us not into temptation,"
641 and "Thy Will be done on earth as it is in heaven," and whatever else is contained in the Lord's Prayer pertaining to this.
642 </p>
643 <p id="FS_Q109_A9-p8">
644 <b>Reply to Objection 1:</b> The gift of habitual grace is not therefore given to us that we may no longer need the Divine help; for every creature needs
645 to be preserved in the good received from Him. Hence if after having received grace man still needs the Divine help, it cannot
646 be concluded that grace is given to no purpose, or that it is imperfect, since man will need the Divine help even in the state
647 of glory, when grace shall be fully perfected. But here grace is to some
648 extent imperfect, inasmuch as it does not completely heal man, as stated above.
649 </p>
650 <p id="FS_Q109_A9-p9">
651 <b>Reply to Objection 2:</b> The operation of the Holy Ghost, which moves and protects, is not circumscribed by the effect of habitual grace which it
652 causes in us; but beyond this effect He, together with the Father and the Son, moves and protects us.
653 </p>
654 <p id="FS_Q109_A9-p10">
655 <b>Reply to Objection 3:</b> This argument merely proves that man needs no further habitual grace.
656 </p>
657 <p id="FS_Q109_A9-p11"></p>
658 <p id="FS_Q109_A9-p12"></p>
659 <a href="summa.FS_Q109_A8.html"></a>
660 <a href="summa.FS_Q109_A10.html"></a>
661 </div>
662 <div id="FS_Q109_A10" class="div4">
663 <a href="summa.FS_Q109_A9.html"></a>
664 <a href="summa.FS_Q110.html"></a>
665 <h4 id="FS_Q109_A10-p0.1">Whether man possessed of grace needs the help of grace in order to persevere?</h4>
666 <p id="FS_Q109_A10-p1"></p>
667 <p id="FS_Q109_A10-p2">
668 <b>Objection 1:</b> It would seem that man possessed of grace needs no help to persevere. For perseverance is something less than virtue, even
669 as continence is, as is clear from the Philosopher (Ethic. vii, 7,9). Now since man is justified by grace, he needs no further
670 help of grace in order to have the virtues. Much less, therefore, does he need the help of grace to have perseverance.
671 </p>
672 <p id="FS_Q109_A10-p3">
673 <b>Objection 2:</b> Further, all the virtues are infused at once. But perseverance is put down as a virtue. Hence it seems that, together with
674 grace, perseverance is given to the other infused virtues.
675 </p>
676 <p id="FS_Q109_A10-p4">
677 <b>Objection 3:</b> Further, as the Apostle says (
678 <a class="scripRef" id="FS_Q109_A10-p4.1" href="./asv.html#Rom.5.20" target="asv">Rom. 5:20</a>) more was restored to man by Christ's gift, than he had lost by Adam's sin. But Adam received what enabled him to persevere;
679 and thus man does not need grace in order to persevere.
680 </p>
681 <p id="FS_Q109_A10-p5">
682 <b>On the contrary,</b> Augustine says (De Persev. ii): "Why is perseverance besought of God, if it is not bestowed by God? For is it not a mocking
683 request to seek what we know He does not give, and what is in our power without His giving it?" Now perseverance is besought
684 by even those who are hallowed by grace; and this is seen, when we say "Hallowed be Thy name," which Augustine confirms by
685 the words of Cyprian (De Correp. et Grat. xii). Hence man, even when possessed of grace,
686 needs perseverance to be given to him by God.
687 </p>
688 <p id="FS_Q109_A10-p6">
689 <b>I answer that,</b> Perseverance is taken in three ways. First, to signify a habit of the mind whereby a man stands steadfastly, lest he be moved
690 by the assault of sadness from what is virtuous. And thus perseverance is to sadness as continence is to concupiscence and
691 pleasure, as the Philosopher says (Ethic. vii, 7). Secondly, perseverance may be called a habit, whereby a man has the purpose
692 of persevering in good unto the end. And in both these ways perseverance is infused
693 together with grace, even as continence and the other virtues are. Thirdly, perseverance is called the abiding in good to
694 the end of life. And in order to have this perseverance man does not, indeed, need another habitual grace, but he needs the
695 Divine assistance guiding and guarding him against the attacks of the passions, as appears from the preceding article. And
696 hence after anyone has been justified by grace, he still needs to beseech God for the aforesaid gift of perseverance, that
697 he may
698 be kept from evil till the end of his life. For to many grace is given to whom perseverance in grace is not given.
699 </p>
700 <p id="FS_Q109_A10-p7">
701 <b>Reply to Objection 1:</b> This objection regards the first mode of perseverance, as the second objection regards the second.
702 </p>
703 <p id="FS_Q109_A10-p8"> Hence the solution of the second objection is clear.</p>
704 <p id="FS_Q109_A10-p9">
705 <b>Reply to Objection 3:</b> As Augustine says (De Natura et Gratia xliii) [*Cf. De Correp. et Grat. xii]: "in the original state man received a gift
706 whereby he could persevere, but to persevere was not given him. But now, by the grace of Christ, many receive both the gift
707 of grace whereby they may persevere, and the further gift of persevering," and thus Christ's gift is greater than Adam's fault.
708 Nevertheless it was easier for man to persevere, with the gift of grace in the
709 state of innocence in which the flesh was not rebellious against the spirit, than it is now. For the restoration by Christ's
710 grace, although it is already begun in the mind, is not yet completed in the flesh, as it will be in heaven, where man will
711 not merely be able to persevere but will be unable to sin.
712 </p>
713 <p id="FS_Q109_A10-p10"></p>
714 <p id="FS_Q109_A10-p11"></p>
715 <a href="summa.FS_Q109_A9.html"></a>
716 <a href="summa.FS_Q110.html"></a>
717 </div>
718 <a href="summa.FS.vii.html"></a>
719 <a href="summa.FS_Q109_A1.html"></a>
720 </div>
721 <div id="FS_Q110" class="div3">
722 <a href="summa.FS_Q109_A10.html"></a>
723 <a href="summa.FS_Q110_A1.html"></a>
724 <h3 id="FS_Q110-p0.1">OF THE GRACE OF GOD AS REGARDS ITS ESSENCE (FOUR ARTICLES)</h3>
725 <p id="FS_Q110-p1"></p>
726 <p id="FS_Q110-p2"> We must now consider the grace of God as regards its essence; and under this head there are four points of inquiry:</p>
727 <p id="FS_Q110-p3"> (1) Whether grace implies something in the soul?</p>
728 <p id="FS_Q110-p4"> (2) Whether grace is a quality?</p>
729 <p id="FS_Q110-p5"> (3) Whether grace differs from infused virtue?</p>
730 <p id="FS_Q110-p6"> (4) Of the subject of grace.</p>
731 <div id="FS_Q110_A1" class="div4">
732 <a href="summa.FS_Q110.html"></a>
733 <a href="summa.FS_Q110_A2.html"></a>
734 <h4 id="FS_Q110_A1-p0.1">Whether grace implies anything in the soul?</h4>
735 <p id="FS_Q110_A1-p1"></p>
736 <p id="FS_Q110_A1-p2">
737 <b>Objection 1:</b> It would seem that grace does not imply anything in the soul. For man is said to have the grace of God even as the grace
738 of man. Hence it is written (
739 <a class="scripRef" id="FS_Q110_A1-p2.1" href="./asv.html#Gen.39.21" target="asv">Gn. 39:21</a>) that the Lord gave to Joseph "grace [Douay: 'favor'] in the sight of the chief keeper of the prison." Now when we say that
740 a man has the favor of another, nothing is implied in him who has the favor of the other, but an acceptance is implied in
741 him whose favor he has. Hence when we
742 say that a man has the grace of God, nothing is implied in his soul; but we merely signify the Divine acceptance.
743 </p>
744 <p id="FS_Q110_A1-p3">
745 <b>Objection 2:</b> Further, as the soul quickens the body so does God quicken the soul; hence it is written (
746 <a class="scripRef" id="FS_Q110_A1-p3.1" href="./asv.html#Deut.30.20" target="asv">Dt. 30:20</a>): "He is thy life." Now the soul quickens the body immediately. Therefore nothing can come as a medium between God and the
747 soul. Hence grace implies nothing created in the soul.
748 </p>
749 <p id="FS_Q110_A1-p4">
750 <b>Objection 3:</b> Further, on
751 <a class="scripRef" id="FS_Q110_A1-p4.1" href="./asv.html#Rom.1.7" target="asv"> Rom. 1:7, </a> "Grace to you and peace," the gloss says: "Grace, i.e. the remission of sins." Now the remission of sin implies nothing in
752 the soul, but only in God, Who does not impute the sin, according to
753 <a class="scripRef" id="FS_Q110_A1-p4.2" href="./asv.html#Ps.31.2" target="asv"> Ps. 31:2</a>: "Blessed is the man to whom the Lord hath not imputed sin." Hence neither does grace imply anything in the soul.
754 </p>
755 <p id="FS_Q110_A1-p5">
756 <b>On the contrary,</b> Light implies something in what is enlightened. But grace is a light of the soul; hence Augustine says (De Natura et Gratia
757 xxii): "The light of truth rightly deserts the prevaricator of the law, and those who have been thus deserted become blind."
758 Therefore grace implies something in the soul.
759 </p>
760 <p id="FS_Q110_A1-p6">
761 <b>I answer that,</b> According to the common manner of speech, grace is usually taken in three ways. First, for anyone's love, as we are accustomed
762 to say that the soldier is in the good graces of the king, i.e. the king looks on him with favor. Secondly, it is taken for
763 any gift freely bestowed, as we are accustomed to say: I do you this act of grace. Thirdly, it is taken for the recompense
764 of a gift given "gratis," inasmuch as we are said to be "grateful" for benefits. Of
765 these three the second depends on the first, since one bestows something on another "gratis" from the love wherewith he receives
766 him into his good "graces." And from the second proceeds the third, since from benefits bestowed "gratis" arises "gratitude."
767 </p>
768 <p id="FS_Q110_A1-p7"> Now as regards the last two, it is clear that grace implies something in him who receives grace: first, the gift given gratis;
769 secondly, the acknowledgment of the gift. But as regards the first, a difference must be noted between the grace of God and
770 the grace of man; for since the creature's good springs from the Divine will, some good in the creature flows from God's love,
771 whereby He wishes the good of the creature. On the other hand, the will of man is moved by the good
772 pre-existing in things; and hence man's love does not wholly cause the good of the thing, but pre-supposes it either in part
773 or wholly. Therefore it is clear that every love of God is followed at some time by a good caused in the creature, but not
774 co-eternal with the eternal love. And according to this difference of good the love of God to the creature is looked at differently.
775 For one is common, whereby He loves "all things that are" (
776 <a class="scripRef" id="FS_Q110_A1-p7.1" href="./asv.html#Wis.11.25" target="asv">Wis. 11:25</a>), and thereby gives things
777 their natural being. But the second is a special love, whereby He draws the rational creature above the condition of its nature
778 to a participation of the Divine good; and according to this love He is said to love anyone simply, since it is by this love
779 that God simply wishes the eternal good, which is Himself, for the creature.
780 </p>
781 <p id="FS_Q110_A1-p8"> Accordingly when a man is said to have the grace of God, there is signified something bestowed on man by God. Nevertheless
782 the grace of God sometimes signifies God's eternal love, as we say the grace of predestination, inasmuch as God gratuitously
783 and not from merits predestines or elects some; for it is written (
784 <a class="scripRef" id="FS_Q110_A1-p8.1" href="./asv.html#Eph.1.5" target="asv">Eph. 1:5</a>): "He hath predestinated us into the adoption of children . . . unto the praise of the glory of His grace."
785 </p>
786 <p id="FS_Q110_A1-p9">
787 <b>Reply to Objection 1:</b> Even when a man is said to be in another's good graces, it is understood that there is something in him pleasing to the other;
788 even as anyone is said to have God's grace---with this difference, that what is pleasing to a man in another is presupposed
789 to his love, but whatever is pleasing to God in a man is caused by the Divine love, as was said above.
790 </p>
791 <p id="FS_Q110_A1-p10">
792 <b>Reply to Objection 2:</b> God is the life of the soul after the manner of an efficient cause; but the soul is the life of the body after the manner
793 of a formal cause. Now there is no medium between form and matter, since the form, of itself, "informs" the matter or subject;
794 whereas the agent "informs" the subject, not by its substance, but by the form, which it causes in the matter.
795 </p>
796 <p id="FS_Q110_A1-p11">
797 <b>Reply to Objection 3:</b> Augustine says (Retract. i, 25): "When I said that grace was for the remission of sins, and peace for our reconciliation
798 with God, you must not take it to mean that peace and reconciliation do not pertain to general peace, but that the special
799 name of grace signifies the remission of sins." Not only grace, therefore, but many other of God's gifts pertain to grace.
800 And hence the remission of sins does not take place without some effect divinely caused
801 in us, as will appear later (
802 <a id="FS_Q110_A1-p11.1" shape="rect" href="summa.FS_Q113_A2.html">Q[113], A[2]</a>).
803 </p>
804 <p id="FS_Q110_A1-p12"></p>
805 <p id="FS_Q110_A1-p13"></p>
806 <a href="summa.FS_Q110.html"></a>
807 <a href="summa.FS_Q110_A2.html"></a>
808 </div>
809 <div id="FS_Q110_A2" class="div4">
810 <a href="summa.FS_Q110_A1.html"></a>
811 <a href="summa.FS_Q110_A3.html"></a>
812 <h4 id="FS_Q110_A2-p0.1">Whether grace is a quality of the soul?</h4>
813 <p id="FS_Q110_A2-p1"></p>
814 <p id="FS_Q110_A2-p2">
815 <b>Objection 1:</b> It would seem that grace is not a quality of the soul. For no quality acts on its subject, since the action of a quality
816 is not without the action of its subject, and thus the subject would necessarily act upon itself. But grace acts upon the
817 soul, by justifying it. Therefore grace is not a quality.
818 </p>
819 <p id="FS_Q110_A2-p3">
820 <b>Objection 2:</b> Furthermore, substance is nobler than quality. But grace is nobler than the nature of the soul, since we can do many things
821 by grace, to which nature is not equal, as stated above (
822 <a id="FS_Q110_A2-p3.1" shape="rect" href="summa.FS_Q109_A1.html">Q[109], AA[1]</a>,2,3). Therefore grace is not a quality.
823 </p>
824 <p id="FS_Q110_A2-p4">
825 <b>Objection 3:</b> Furthermore, no quality remains after it has ceased to be in its subject. But grace remains; since it is not corrupted, for
826 thus it would be reduced to nothing, since it was created from nothing; hence it is called a "new creature"(
827 <a class="scripRef" id="FS_Q110_A2-p4.1" href="./asv.html#Gal.6.15" target="asv">Gal. 6:15</a>).
828 </p>
829 <p id="FS_Q110_A2-p5">
830 <b>On the contrary,</b> on
831 <a class="scripRef" id="FS_Q110_A2-p5.1" href="./asv.html#Ps.103.15" target="asv"> Ps. 103:15</a>: "That he may make the face cheerful with oil"; the gloss says: "Grace is a certain beauty of soul, which wins the Divine
832 love." But beauty of soul is a quality, even as beauty of body. Therefore grace is a quality.
833 </p>
834 <p id="FS_Q110_A2-p6">
835 <b>I answer that,</b> As stated above
836 <a id="FS_Q110_A2-p6.1" shape="rect" href="summa.FS_Q110_A1.html">(A[1])</a>, there is understood to be an effect of God's gratuitous will in whoever is said to have God's grace. Now it was stated (Q[109],
837 A[1]) that man is aided by God's gratuitous will in two ways: first, inasmuch as man's soul is moved by God to know or will
838 or do something, and in this way the gratuitous effect in man is not a quality, but a movement of the soul; for "motion is
839 the act of the mover in the moved."
840 Secondly, man is helped by God's gratuitous will, inasmuch as a habitual gift is infused by God into the soul; and for this
841 reason, that it is not fitting that God should provide less for those He loves, that they may acquire supernatural good, than
842 for creatures, whom He loves that they may acquire natural good. Now He so provides for natural creatures, that not merely
843 does He move them to their natural acts, but He bestows upon them certain forms and powers, which are the principles of acts,
844 in order that they may of themselves be inclined to these movements, and thus the movements whereby they are moved by God
845 become natural and easy to creatures, according to
846 <a class="scripRef" id="FS_Q110_A2-p6.2" href="./asv.html#Wis.8.1" target="asv"> Wis. 8:1</a>: "she . . . ordereth all things sweetly." Much more therefore does He infuse into such as He moves towards the acquisition
847 of supernatural good, certain forms or supernatural qualities, whereby they may be moved by Him sweetly and promptly to acquire
848 eternal good; and thus the gift of grace is a
849 quality.
850 </p>
851 <p id="FS_Q110_A2-p7">
852 <b>Reply to Objection 1:</b> Grace, as a quality, is said to act upon the soul, not after the manner of an efficient cause, but after the manner of a
853 formal cause, as whiteness makes a thing white, and justice, just.
854 </p>
855 <p id="FS_Q110_A2-p8">
856 <b>Reply to Objection 2:</b> Every substance is either the nature of the thing whereof it is the substance or is a part of the nature, even as matter
857 and form are called substance. And because grace is above human nature, it cannot be a substance or a substantial form, but
858 is an accidental form of the soul. Now what is substantially in God, becomes accidental in the soul participating the Divine
859 goodness, as is clear in the case of knowledge. And thus because the soul
860 participates in the Divine goodness imperfectly, the participation of the Divine goodness, which is grace, has its being in
861 the soul in a less perfect way than the soul subsists in itself. Nevertheless, inasmuch as it is the expression or participation
862 of the Divine goodness, it is nobler than the nature of the soul, though not in its mode of being.
863 </p>
864 <p id="FS_Q110_A2-p9">
865 <b>Reply to Objection 3:</b> As Boethius [*Pseudo-Bede, Sent. Phil. ex Artist] says, the "being of an accident is to inhere." Hence no accident is called
866 being as if it had being, but because by it something is; hence it is said to belong to a being rather to be a being (Metaph.
867 vii, text. 2). And because to become and to be corrupted belong to what is, properly speaking, no accident comes into being
868 or is corrupted, but is said to come into being and to be corrupted inasmuch as
869 its subject begins or ceases to be in act with this accident. And thus grace is said to be created inasmuch as men are created
870 with reference to it, i.e. are given a new being out of nothing, i.e. not from merits, according to
871 <a class="scripRef" id="FS_Q110_A2-p9.1" href="./asv.html#Eph.2.10" target="asv"> Eph. 2:10, </a> "created in Jesus Christ in good works."
872 </p>
873 <p id="FS_Q110_A2-p10"></p>
874 <p id="FS_Q110_A2-p11"></p>
875 <a href="summa.FS_Q110_A1.html"></a>
876 <a href="summa.FS_Q110_A3.html"></a>
877 </div>
878 <div id="FS_Q110_A3" class="div4">
879 <a href="summa.FS_Q110_A2.html"></a>
880 <a href="summa.FS_Q110_A4.html"></a>
881 <h4 id="FS_Q110_A3-p0.1">Whether grace is the same as virtue?</h4>
882 <p id="FS_Q110_A3-p1"></p>
883 <p id="FS_Q110_A3-p2">
884 <b>Objection 1:</b> It would seem that grace is the same as virtue. For Augustine says (De Spir. et Lit. xiv) that "operating grace is faith
885 that worketh by charity." But faith that worketh by charity is a virtue. Therefore grace is a virtue.
886 </p>
887 <p id="FS_Q110_A3-p3">
888 <b>Objection 2:</b> Further, what fits the definition, fits the defined. But the definitions of virtue given by saints and philosophers fit grace,
889 since "it makes its subject good, and his work good," and "it is a good quality of the mind, whereby we live righteously,"
890 etc. Therefore grace is virtue.
891 </p>
892 <p id="FS_Q110_A3-p4">
893 <b>Objection 3:</b> Further, grace is a quality. Now it is clearly not in the "fourth" species of quality; viz. "form" which is the "abiding
894 figure of things," since it does not belong to bodies. Nor is it in the "third," since it is not a "passion nor a passion-like
895 quality," which is in the sensitive part of the soul, as is proved in Physic. viii; and grace is principally in the mind.
896 Nor is it in the "second" species, which is "natural power" or "impotence"; since grace is
897 above nature and does not regard good and evil, as does natural power. Therefore it must be in the "first" species which is
898 "habit" or "disposition." Now habits of the mind are virtues; since even knowledge itself is a virtue after a manner, as stated
899 above (
900 <a id="FS_Q110_A3-p4.1" shape="rect" href="summa.FS_Q57_A1.html">Q[57], AA[1]</a>,2). Therefore grace is the same as virtue.
901 </p>
902 <p id="FS_Q110_A3-p5">
903 <b>On the contrary,</b> If grace is a virtue, it would seem before all to be one of the three theological virtues. But grace is neither faith nor
904 hope, for these can be without sanctifying grace. Nor is it charity, since "grace foreruns charity," as Augustine says in
905 his book on the Predestination of the Saints (De Dono Persev. xvi). Therefore grace is not virtue.
906 </p>
907 <p id="FS_Q110_A3-p6">
908 <b>I answer that,</b> Some held that grace and virtue were identical in essence, and differed only logically---in the sense that we speak of grace
909 inasmuch as it makes man pleasing to God, or is given gratuitously---and of virtue inasmuch as it empowers us to act rightly.
910 And the Master seems to have thought this (Sent. ii, D 27).
911 </p>
912 <p id="FS_Q110_A3-p7"> But if anyone rightly considers the nature of virtue, this cannot hold, since, as the Philosopher says (Physic. vii, text.
913 17), "virtue is disposition of what is perfect---and I call perfect what is disposed according to its nature." Now from this
914 it is clear that the virtue of a thing has reference to some pre-existing nature, from the fact that everything is disposed
915 with reference to what befits its nature. But it is manifest that the virtues acquired by human acts of which
916 we spoke above (Q[55], seqq.) are dispositions, whereby a man is fittingly disposed with reference to the nature whereby he
917 is a man; whereas infused virtues dispose man in a higher manner and towards a higher end, and consequently in relation to
918 some higher nature, i.e. in relation to a participation of the Divine Nature, according to
919 <a class="scripRef" id="FS_Q110_A3-p7.1" href="./asv.html#iiPet.1.4" target="asv">2 Pet. 1:4</a>: "He hath given us most great and most precious promises; that by these you may be made partakers of the Divine Nature."
920 And it is
921 in respect of receiving this nature that we are said to be born again sons of God.
922 </p>
923 <p id="FS_Q110_A3-p8"> And thus, even as the natural light of reason is something besides the acquired virtues, which are ordained to this natural
924 light, so also the light of grace which is a participation of the Divine Nature is something besides the infused virtues which
925 are derived from and are ordained to this light, hence the Apostle says (
926 <a class="scripRef" id="FS_Q110_A3-p8.1" href="./asv.html#Eph.5.8" target="asv">Eph. 5:8</a>): "For you were heretofore darkness, but now light in the Lord. Walk then as children of the light." For as the acquired
927 virtues
928 enable a man to walk, in accordance with the natural light of reason, so do the infused virtues enable a man to walk as befits
929 the light of grace.
930 </p>
931 <p id="FS_Q110_A3-p9">
932 <b>Reply to Objection 1:</b> Augustine calls "faith that worketh by charity" grace, since the act of faith of him that worketh by charity is the first
933 act by which sanctifying grace is manifested.
934 </p>
935 <p id="FS_Q110_A3-p10">
936 <b>Reply to Objection 2:</b> Good is placed in the definition of virtue with reference to its fitness with some pre-existing nature essential or participated.
937 Now good is not attributed to grace in this manner, but as to the root of goodness in man, as stated above.
938 </p>
939 <p id="FS_Q110_A3-p11">
940 <b>Reply to Objection 3:</b> Grace is reduced to the first species of quality; and yet it is not the same as virtue, but is a certain disposition which
941 is presupposed to the infused virtues, as their principle and root.
942 </p>
943 <p id="FS_Q110_A3-p12"></p>
944 <p id="FS_Q110_A3-p13"></p>
945 <a href="summa.FS_Q110_A2.html"></a>
946 <a href="summa.FS_Q110_A4.html"></a>
947 </div>
948 <div id="FS_Q110_A4" class="div4">
949 <a href="summa.FS_Q110_A3.html"></a>
950 <a href="summa.FS_Q111.html"></a>
951 <h4 id="FS_Q110_A4-p0.1">Whether grace is in the essence of the soul as in a subject, or in one of the powers?</h4>
952 <p id="FS_Q110_A4-p1"></p>
953 <p id="FS_Q110_A4-p2">
954 <b>Objection 1:</b> It would seem that grace is not in the essence of the soul, as in a subject, but in one of the powers. For Augustine says
955 (Hypognosticon iii [*Among the spurious works of St. Augustine]) that grace is related to the will or to the free will "as
956 a rider to his horse." Now the will or the free will is a power, as stated above (
957 <a id="FS_Q110_A4-p2.1" shape="rect" href="summa.FP_Q83_A2.html">FP, Q[83], A[2]</a>). Hence grace is in a power of the soul, as in a subject.
958 </p>
959 <p id="FS_Q110_A4-p3">
960 <b>Objection 2:</b> Further, "Man's merit springs from grace" as Augustine says (De Gratia et Lib. Arbit. vi). Now merit consists in acts, which
961 proceed from a power. Hence it seems that grace is a perfection of a power of the soul.
962 </p>
963 <p id="FS_Q110_A4-p4">
964 <b>Objection 3:</b> Further, if the essence of the soul is the proper subject of grace, the soul, inasmuch as it has an essence, must be capable
965 of grace. But this is false; since it would follow that every soul would be capable of grace. Therefore the essence of the
966 soul is not the proper subject of grace.
967 </p>
968 <p id="FS_Q110_A4-p5">
969 <b>Objection 4:</b> Further, the essence of the soul is prior to its powers. Now what is prior may be understood without what is posterior. Hence
970 it follows that grace may be taken to be in the soul, although we suppose no part or power of the soul---viz. neither the
971 will, nor the intellect, nor anything else; which is impossible.
972 </p>
973 <p id="FS_Q110_A4-p6">
974 <b>On the contrary,</b> By grace we are born again sons of God. But generation terminates at the essence prior to the powers. Therefore grace is
975 in the soul's essence prior to being in the powers.
976 </p>
977 <p id="FS_Q110_A4-p7">
978 <b>I answer that,</b> This question depends on the preceding. For if grace is the same as virtue, it must necessarily be in the powers of the soul
979 as in a subject; since the soul's powers are the proper subject of virtue, as stated above (
980 <a id="FS_Q110_A4-p7.1" shape="rect" href="summa.FS_Q56_A1.html">Q[56], A[1]</a>). But if grace differs from virtue, it cannot be said that a power of the soul is the subject of grace, since every perfection
981 of the soul's powers has the nature of virtue, as stated above (
982 <a id="FS_Q110_A4-p7.2" shape="rect" href="summa.FS_Q55_A1.html">Q[55], A[1]</a>;
983 <a id="FS_Q110_A4-p7.3" shape="rect" href="summa.FS_Q56_A1.html"> Q[56], A[1]</a>). Hence it remains that grace, as it is prior to virtue, has a subject prior to the powers of the soul, so that it is in
984 the essence of the soul. For as man in his intellective powers participates in the Divine knowledge through the virtue of
985 faith, and in his power of will participates in the Divine love through the virtue of charity, so also in the nature of the
986 soul does he participate in the Divine Nature, after the
987 manner of a likeness, through a certain regeneration or re-creation.
988 </p>
989 <p id="FS_Q110_A4-p8">
990 <b>Reply to Objection 1:</b> As from the essence of the soul flows its powers, which are the principles of deeds, so likewise the virtues, whereby the
991 powers are moved to act, flow into the powers of the soul from grace. And thus grace is compared to the will as the mover
992 to the moved, which is the same comparison as that of a horseman to the horse---but not as an accident to a subject.
993 </p>
994 <p id="FS_Q110_A4-p9"> And thereby is made clear the Reply to the Second Objection. For grace is the principle of meritorious works through the
995 medium of virtues, as the essence of the soul is the principal of vital deeds through the medium of the powers.
996 </p>
997 <p id="FS_Q110_A4-p10">
998 <b>Reply to Objection 3:</b> The soul is the subject of grace, as being in the species of intellectual or rational nature. But the soul is not classed
999 in a species by any of its powers, since the powers are natural properties of the soul following upon the species. Hence the
1000 soul differs specifically in its essence from other souls, viz. of dumb animals, and of plants. Consequently it does not follow
1001 that, if the essence of the human soul is the subject of grace, every soul may
1002 be the subject of grace; since it belongs to the essence of the soul, inasmuch as it is of such a species.
1003 </p>
1004 <p id="FS_Q110_A4-p11">
1005 <b>Reply to Objection 4:</b> Since the powers of the soul are natural properties following upon the species, the soul cannot be without them. Yet, granted
1006 that it was without them, the soul would still be called intellectual or rational in its species, not that it would actually
1007 have these powers, but on account of the essence of such a species, from which these powers naturally flow.
1008 </p>
1009 <p id="FS_Q110_A4-p12"></p>
1010 <p id="FS_Q110_A4-p13"></p>
1011 <a href="summa.FS_Q110_A3.html"></a>
1012 <a href="summa.FS_Q111.html"></a>
1013 </div>
1014 <a href="summa.FS_Q109_A10.html"></a>
1015 <a href="summa.FS_Q110_A1.html"></a>
1016 </div>
1017 <div id="FS_Q111" class="div3">
1018 <a href="summa.FS_Q110_A4.html"></a>
1019 <a href="summa.FS_Q111_A1.html"></a>
1020 <h3 id="FS_Q111-p0.1">OF THE DIVISION OF GRACE (FIVE ARTICLES)</h3>
1021 <p id="FS_Q111-p1"></p>
1022 <p id="FS_Q111-p2"> We must now consider the division of grace; under which head there are five points of inquiry:</p>
1023 <p id="FS_Q111-p3"> (1) Whether grace is fittingly divided into gratuitous grace and sanctifying grace?</p>
1024 <p id="FS_Q111-p4"> (2) Of the division into operating and cooperating grace;</p>
1025 <p id="FS_Q111-p5"> (3) Of the division of it into prevenient and subsequent grace;</p>
1026 <p id="FS_Q111-p6"> (4) Of the division of gratuitous grace;</p>
1027 <p id="FS_Q111-p7"> (5) Of the comparison between sanctifying and gratuitous grace.</p>
1028 <div id="FS_Q111_A1" class="div4">
1029 <a href="summa.FS_Q111.html"></a>
1030 <a href="summa.FS_Q111_A2.html"></a>
1031 <h4 id="FS_Q111_A1-p0.1">Whether grace is fittingly divided into sanctifying grace and gratuitous grace?</h4>
1032 <p id="FS_Q111_A1-p1"></p>
1033 <p id="FS_Q111_A1-p2">
1034 <b>Objection 1:</b> It would seem that grace is not fittingly divided into sanctifying grace and gratuitous grace. For grace is a gift of God,
1035 as is clear from what has been already stated (
1036 <a id="FS_Q111_A1-p2.1" shape="rect" href="summa.FS_Q110_A1.html">Q[110], A[1]</a>). But man is not therefore pleasing to God because something is given him by God, but rather on the contrary; since something
1037 is freely given by God, because man is pleasing to Him. Hence there is no sanctifying grace.
1038 </p>
1039 <p id="FS_Q111_A1-p3">
1040 <b>Objection 2:</b> Further, whatever is not given on account of preceding merits is given gratis. Now even natural good is given to man without
1041 preceding merit, since nature is presupposed to merit. Therefore nature itself is given gratuitously by God. But nature is
1042 condivided with grace. Therefore to be gratuitously given is not fittingly set down as a difference of grace, since it is
1043 found outside the genus of grace.
1044 </p>
1045 <p id="FS_Q111_A1-p4">
1046 <b>Objection 3:</b> Further, members of a division are mutually opposed. But even sanctifying grace, whereby we are justified, is given to us
1047 gratuitously, according to
1048 <a class="scripRef" id="FS_Q111_A1-p4.1" href="./asv.html#Rom.3.24" target="asv"> Rom. 3:24</a>: "Being justified freely [gratis] by His grace." Hence sanctifying grace ought not to be divided against gratuitous grace.
1049 </p>
1050 <p id="FS_Q111_A1-p5">
1051 <b>On the contrary,</b> The Apostle attributes both to grace, viz. to sanctify and to be gratuitously given. For with regard to the first he says
1052 (
1053 <a class="scripRef" id="FS_Q111_A1-p5.1" href="./asv.html#Eph.1.6" target="asv">Eph. 1:6</a>): "He hath graced us in His beloved son." And with regard to the second (
1054 <a class="scripRef" id="FS_Q111_A1-p5.2" href="./asv.html#Rom.2.6" target="asv">Rom. 2:6</a>): "And if by grace, it is not now by works, otherwise grace is no more grace." Therefore grace can be distinguished by its
1055 having one only or both.
1056 </p>
1057 <p id="FS_Q111_A1-p6">
1058 <b>I answer that,</b> As the Apostle says (
1059 <a class="scripRef" id="FS_Q111_A1-p6.1" href="./asv.html#Rom.13.1" target="asv">Rom. 13:1</a>), "those things that are of God are well ordered [Vulg.: 'those that are, are ordained by God]." Now the order of things
1060 consists in this, that things are led to God by other things, as Dionysius says (Coel. Hier. iv). And hence since grace is
1061 ordained to lead men to God, this takes place in a certain order, so that some are led to God by others.
1062 </p>
1063 <p id="FS_Q111_A1-p7"> And thus there is a twofold grace: one whereby man himself is united to God, and this is called "sanctifying grace"; the
1064 other is that whereby one man cooperates with another in leading him to God, and this gift is called "gratuitous grace," since
1065 it is bestowed on a man beyond the capability of nature, and beyond the merit of the person. But whereas it is bestowed on
1066 a man, not to justify him, but rather that he may cooperate in the justification of another, it is not called
1067 sanctifying grace. And it is of this that the Apostle says (
1068 <a class="scripRef" id="FS_Q111_A1-p7.1" href="./asv.html#iCor.12.7" target="asv">1 Cor. 12:7</a>): "And the manifestation of the Spirit is given to every man unto utility," i.e. of others.
1069 </p>
1070 <p id="FS_Q111_A1-p8">
1071 <b>Reply to Objection 1:</b> Grace is said to make pleasing, not efficiently but formally, i.e. because thereby a man is justified, and is made worthy
1072 to be called pleasing to God, according to
1073 <a class="scripRef" id="FS_Q111_A1-p8.1" href="./asv.html#Col.1.21" target="asv"> Col. 1:21</a>: "He hath made us worthy to be made partakers of the lot of the saints in light."
1074 </p>
1075 <p id="FS_Q111_A1-p9">
1076 <b>Reply to Objection 2:</b> Grace, inasmuch as it is gratuitously given, excludes the notion of debt. Now debt may be taken in two ways: first, as arising
1077 from merit; and this regards the person whose it is to do meritorious works, according to
1078 <a class="scripRef" id="FS_Q111_A1-p9.1" href="./asv.html#Rom.4.4" target="asv"> Rom. 4:4</a>: "Now to him that worketh, the reward is not reckoned according to grace, but according to debt." The second debt regards
1079 the condition of nature. Thus we say it is due to a man to have reason, and whatever
1080 else belongs to human nature. Yet in neither way is debt taken to mean that God is under an obligation to His creature, but
1081 rather that the creature ought to be subject to God, that the Divine ordination may be fulfilled in it, which is that a certain
1082 nature should have certain conditions or properties, and that by doing certain works it should attain to something further.
1083 And hence natural endowments are not a debt in the first sense but in the second. Hence they especially merit the name of
1084 grace.
1085 </p>
1086 <p id="FS_Q111_A1-p10">
1087 <b>Reply to Objection 3:</b> Sanctifying grace adds to the notion of gratuitous grace something pertaining to the nature of grace, since it makes man
1088 pleasing to God. And hence gratuitous grace which does not do this keeps the common name, as happens in many other cases;
1089 and thus the two parts of the division are opposed as sanctifying and non-sanctifying grace.
1090 </p>
1091 <p id="FS_Q111_A1-p11"></p>
1092 <p id="FS_Q111_A1-p12"></p>
1093 <a href="summa.FS_Q111.html"></a>
1094 <a href="summa.FS_Q111_A2.html"></a>
1095 </div>
1096 <div id="FS_Q111_A2" class="div4">
1097 <a href="summa.FS_Q111_A1.html"></a>
1098 <a href="summa.FS_Q111_A3.html"></a>
1099 <h4 id="FS_Q111_A2-p0.1">Whether grace is fittingly divided into operating and cooperating grace?</h4>
1100 <p id="FS_Q111_A2-p1"></p>
1101 <p id="FS_Q111_A2-p2">
1102 <b>Objection 1:</b> It would seem that grace is not fittingly divided into operating and cooperating grace. For grace is an accident, as stated
1103 above (
1104 <a id="FS_Q111_A2-p2.1" shape="rect" href="summa.FS_Q110_A2.html">Q[110], A[2]</a>). Now no accident can act upon its subject. Therefore no grace can be called operating.
1105 </p>
1106 <p id="FS_Q111_A2-p3">
1107 <b>Objection 2:</b> Further, if grace operates anything in us it assuredly brings about justification. But not only grace works this. For Augustine
1108 says, on
1109 <a class="scripRef" id="FS_Q111_A2-p3.1" href="./asv.html#John.14.12" target="asv"> Jn. 14:12, </a> "the works that I do he also shall do," says (Serm. clxix): "He Who created thee without thyself, will not justify thee without
1110 thyself." Therefore no grace ought to be called simply operating.
1111 </p>
1112 <p id="FS_Q111_A2-p4">
1113 <b>Objection 3:</b> Further, to cooperate seems to pertain to the inferior agent, and not to the principal agent. But grace works in us more
1114 than free-will, according to
1115 <a class="scripRef" id="FS_Q111_A2-p4.1" href="./asv.html#Rom.9.16" target="asv"> Rom. 9:16</a>: "It is not of him that willeth, nor of him that runneth, but of God that sheweth mercy." Therefore no grace ought to be
1116 called cooperating.
1117 </p>
1118 <p id="FS_Q111_A2-p5">
1119 <b>Objection 4:</b> Further, division ought to rest on opposition. But to operate and to cooperate are not opposed; for one and the same thing
1120 can both operate and cooperate. Therefore grace is not fittingly divided into operating and cooperating.
1121 </p>
1122 <p id="FS_Q111_A2-p6">
1123 <b>On the contrary,</b> Augustine says (De Gratia et Lib. Arbit. xvii): "God by cooperating with us, perfects what He began by operating in us, since
1124 He who perfects by cooperation with such as are willing, beings by operating that they may will." But the operations of God
1125 whereby He moves us to good pertain to grace. Therefore grace is fittingly divided into operating and cooperating.
1126 </p>
1127 <p id="FS_Q111_A2-p7">
1128 <b>I answer that,</b> As stated above (
1129 <a id="FS_Q111_A2-p7.1" shape="rect" href="summa.FS_Q110_A2.html">Q[110], A[2]</a>) grace may be taken in two ways; first, as a Divine help, whereby God moves us to will and to act; secondly, as a habitual
1130 gift divinely bestowed on us.
1131 </p>
1132 <p id="FS_Q111_A2-p8"> Now in both these ways grace is fittingly divided into operating and cooperating. For the operation of an effect is not attributed
1133 to the thing moved but to the mover. Hence in that effect in which our mind is moved and does not move, but in which God is
1134 the sole mover, the operation is attributed to God, and it is with reference to this that we speak of "operating grace." But
1135 in that effect in which our mind both moves and is moved, the operation is not only attributed to God,
1136 but also to the soul; and it is with reference to this that we speak of "cooperating grace." Now there is a double act in
1137 us. First, there is the interior act of the will, and with regard to this act the will is a thing moved, and God is the mover;
1138 and especially when the will, which hitherto willed evil, begins to will good. And hence, inasmuch as God moves the human
1139 mind to this act, we speak of operating grace. But there is another, exterior act; and since it is commanded by the will,
1140 as was
1141 shown above (
1142 <a id="FS_Q111_A2-p8.1" shape="rect" href="summa.FS_Q17_A9.html">Q[17], A[9]</a>) the operation of this act is attributed to the will. And because God assists us in this act, both by strengthening our will
1143 interiorly so as to attain to the act, and by granting outwardly the capability of operating, it is with respect to this that
1144 we speak of cooperating grace. Hence after the aforesaid words Augustine subjoins: "He operates that we may will; and when
1145 we will, He cooperates that we may perfect." And thus if grace is taken for
1146 God's gratuitous motion whereby He moves us to meritorious good, it is fittingly divided into operating and cooperating grace.
1147 </p>
1148 <p id="FS_Q111_A2-p9"> But if grace is taken for the habitual gift, then again there is a double effect of grace, even as of every other form; the
1149 first of which is "being," and the second, "operation"; thus the work of heat is to make its subject hot, and to give heat
1150 outwardly. And thus habitual grace, inasmuch as it heals and justifies the soul, or makes it pleasing to God, is called operating
1151 grace; but inasmuch as it is the principle of meritorious works, which spring from the free-will, it is
1152 called cooperating grace.
1153 </p>
1154 <p id="FS_Q111_A2-p10">
1155 <b>Reply to Objection 1:</b> Inasmuch as grace is a certain accidental quality, it does not act upon the soul efficiently, but formally, as whiteness
1156 makes a surface white.
1157 </p>
1158 <p id="FS_Q111_A2-p11">
1159 <b>Reply to Objection 2:</b> God does not justify us without ourselves, because whilst we are being justified we consent to God's justification [justitiae]
1160 by a movement of our free-will. Nevertheless this movement is not the cause of grace, but the effect; hence the whole operation
1161 pertains to grace.
1162 </p>
1163 <p id="FS_Q111_A2-p12">
1164 <b>Reply to Objection 3:</b> One thing is said to cooperate with another not merely when it is a secondary agent under a principal agent, but when it
1165 helps to the end intended. Now man is helped by God to will the good, through the means of operating grace. And hence, the
1166 end being already intended, grace cooperates with us.
1167 </p>
1168 <p id="FS_Q111_A2-p13">
1169 <b>Reply to Objection 4:</b> Operating and cooperating grace are the same grace; but are distinguished by their different effects, as is plain from what
1170 has been said.
1171 </p>
1172 <p id="FS_Q111_A2-p14"></p>
1173 <p id="FS_Q111_A2-p15"></p>
1174 <a href="summa.FS_Q111_A1.html"></a>
1175 <a href="summa.FS_Q111_A3.html"></a>
1176 </div>
1177 <div id="FS_Q111_A3" class="div4">
1178 <a href="summa.FS_Q111_A2.html"></a>
1179 <a href="summa.FS_Q111_A4.html"></a>
1180 <h4 id="FS_Q111_A3-p0.1">Whether grace is fittingly divided into prevenient and subsequent grace?</h4>
1181 <p id="FS_Q111_A3-p1"></p>
1182 <p id="FS_Q111_A3-p2">
1183 <b>Objection 1:</b> It would seem that grace is not fittingly divided into prevenient and subsequent. For grace is an effect of the Divine love.
1184 But God's love is never subsequent, but always prevenient, according to
1185 <a class="scripRef" id="FS_Q111_A3-p2.1" href="./asv.html#iJohn.4.10" target="asv">1 Jn. 4:10</a>: "Not as though we had loved God, but because He hath first loved us." Therefore grace ought not to be divided into prevenient
1186 and subsequent.
1187 </p>
1188 <p id="FS_Q111_A3-p3">
1189 <b>Objection 2:</b> Further, there is but one sanctifying grace in man, since it is sufficient, according to
1190 <a class="scripRef" id="FS_Q111_A3-p3.1" href="./asv.html#iiCor.12.9" target="asv">2 Cor. 12:9</a>: "My grace is sufficient for thee." But the same thing cannot be before and after. Therefore grace is not fittingly divided
1191 into prevenient and subsequent.
1192 </p>
1193 <p id="FS_Q111_A3-p4">
1194 <b>Objection 3:</b> Further, grace is known by its effects. Now there are an infinite number of effects---one preceding another. Hence it with
1195 regard to these, grace must be divided into prevenient and subsequent, it would seem that there are infinite species of grace.
1196 Now no art takes note of the infinite in number. Hence grace is not fittingly divided into prevenient and subsequent.
1197 </p>
1198 <p id="FS_Q111_A3-p5">
1199 <b>On the contrary,</b> God's grace is the outcome of His mercy. Now both are said in
1200 <a class="scripRef" id="FS_Q111_A3-p5.1" href="./asv.html#Ps.58.11" target="asv"> Ps. 58:11</a>: "His mercy shall prevent me," and again,
1201 <a class="scripRef" id="FS_Q111_A3-p5.2" href="./asv.html#Ps.22.6" target="asv"> Ps. 22:6</a>: "Thy mercy will follow me." Therefore grace is fittingly divided into prevenient and subsequent.
1202 </p>
1203 <p id="FS_Q111_A3-p6">
1204 <b>I answer that,</b> As grace is divided into operating and cooperating, with regard to its diverse effects, so also is it divided into prevenient
1205 and subsequent, howsoever we consider grace. Now there are five effects of grace in us: of these, the first is, to heal the
1206 soul; the second, to desire good; the third, to carry into effect the good proposed; the fourth, to persevere in good; the
1207 fifth, to reach glory. And hence grace, inasmuch as it causes the first effect in us, is
1208 called prevenient with respect to the second, and inasmuch as it causes the second, it is called subsequent with respect to
1209 the first effect. And as one effect is posterior to this effect, and prior to that, so may grace be called prevenient and
1210 subsequent on account of the same effect viewed relatively to divers others. And this is what Augustine says (De Natura et
1211 Gratia xxxi): "It is prevenient, inasmuch as it heals, and subsequent, inasmuch as, being healed, we are strengthened; it
1212 is
1213 prevenient, inasmuch as we are called, and subsequent, inasmuch as we are glorified."
1214 </p>
1215 <p id="FS_Q111_A3-p7">
1216 <b>Reply to Objection 1:</b> God's love signifies something eternal; and hence can never be called anything but prevenient. But grace signifies a temporal
1217 effect, which can precede and follow another; and thus grace may be both prevenient and subsequent.
1218 </p>
1219 <p id="FS_Q111_A3-p8">
1220 <b>Reply to Objection 2:</b> The division into prevenient and subsequent grace does not divide grace in its essence, but only in its effects, as was already
1221 said of operating and cooperating grace. For subsequent grace, inasmuch as it pertains to glory, is not numerically distinct
1222 from prevenient grace whereby we are at present justified. For even as the charity of the earth is not voided in heaven, so
1223 must the same be said of the light of grace, since the notion of neither
1224 implies imperfection.
1225 </p>
1226 <p id="FS_Q111_A3-p9">
1227 <b>Reply to Objection 3:</b> Although the effects of grace may be infinite in number, even as human acts are infinite, nevertheless all reduced to some
1228 of a determinate species, and moreover all coincide in this---that one precedes another.
1229 </p>
1230 <p id="FS_Q111_A3-p10"></p>
1231 <p id="FS_Q111_A3-p11"></p>
1232 <a href="summa.FS_Q111_A2.html"></a>
1233 <a href="summa.FS_Q111_A4.html"></a>
1234 </div>
1235 <div id="FS_Q111_A4" class="div4">
1236 <a href="summa.FS_Q111_A3.html"></a>
1237 <a href="summa.FS_Q111_A5.html"></a>
1238 <h4 id="FS_Q111_A4-p0.1">Whether gratuitous grace is rightly divided by the Apostle?</h4>
1239 <p id="FS_Q111_A4-p1"></p>
1240 <p id="FS_Q111_A4-p2">
1241 <b>Objection 1:</b> It would seem that gratuitous grace is not rightly divided by the Apostle. For every gift vouchsafed to us by God, may be
1242 called a gratuitous grace. Now there are an infinite number of gifts freely bestowed on us by God as regards both the good
1243 of the soul and the good of the body---and yet they do not make us pleasing to God. Hence gratuitous graces cannot be contained
1244 under any certain division.
1245 </p>
1246 <p id="FS_Q111_A4-p3">
1247 <b>Objection 2:</b> Further, gratuitous grace is distinguished from sanctifying grace. But faith pertains to sanctifying grace, since we are
1248 justified by it, according to
1249 <a class="scripRef" id="FS_Q111_A4-p3.1" href="./asv.html#Rom.5.1" target="asv"> Rom. 5:1</a>: "Being justified therefore by faith." Hence it is not right to place faith amongst the gratuitous graces, especially since
1250 the other virtues are not so placed, as hope and charity.
1251 </p>
1252 <p id="FS_Q111_A4-p4">
1253 <b>Objection 3:</b> Further, the operation of healing, and speaking divers tongues are miracles. Again, the interpretation of speeches pertains
1254 either to wisdom or to knowledge, according to
1255 <a class="scripRef" id="FS_Q111_A4-p4.1" href="./asv.html#Dan.1.17" target="asv"> Dan. 1:17</a>: "And to these children God gave knowledge and understanding in every book and wisdom." Hence it is not correct to divide
1256 the grace of healing and kinds of tongues against the working of miracles; and the interpretation of speeches against the
1257 word of wisdom and
1258 knowledge.
1259 </p>
1260 <p id="FS_Q111_A4-p5">
1261 <b>Objection 4:</b> Further, as wisdom and knowledge are gifts of the Holy Ghost, so also are understanding, counsel, piety, fortitude, and fear,
1262 as stated above (
1263 <a id="FS_Q111_A4-p5.1" shape="rect" href="summa.FS_Q68_A4.html">Q[68], A[4]</a>). Therefore these also ought to be placed amongst the gratuitous gifts.
1264 </p>
1265 <p id="FS_Q111_A4-p6">
1266 <b>On the contrary,</b> The Apostle says (
1267 <a class="scripRef" id="FS_Q111_A4-p6.1" href="./asv.html#iCor.12.8" target="asv">1 Cor. 12:8</a>,
1268 <a class="scripRef" id="FS_Q111_A4-p6.2" href="./asv.html#iCor.12.9" target="asv">9</a>,
1269 <a class="scripRef" id="FS_Q111_A4-p6.3" href="./asv.html#iCor.12.10" target="asv">10</a>): "To one indeed by the Spirit is given the word of wisdom; and to another the word of knowledge, according to the same Spirit;
1270 to another, the working of miracles; to another, prophecy; to another, the discerning of spirits; to another divers kinds
1271 of tongues; to another interpretation of speeches."
1272 </p>
1273 <p id="FS_Q111_A4-p7">
1274 <b>I answer that,</b> As was said above
1275 <a id="FS_Q111_A4-p7.1" shape="rect" href="summa.FS_Q111_A1.html">(A[1])</a>, gratuitous grace is ordained to this, viz. that a man may help another to be led to God. Now no man can help in this by
1276 moving interiorly (for this belongs to God alone), but only exteriorly by teaching or persuading. Hence gratuitous grace embraces
1277 whatever a man needs in order to instruct another in Divine things which are above reason. Now for this three things are required:
1278 first, a man must possess the
1279 fullness of knowledge of Divine things, so as to be capable of teaching others. Secondly, he must be able to confirm or prove
1280 what he says, otherwise his words would have no weight. Thirdly, he must be capable of fittingly presenting to his hearers
1281 what he knows.
1282 </p>
1283 <p id="FS_Q111_A4-p8"> Now as regards the first, three things are necessary, as may be seen in human teaching. For whoever would teach another in
1284 any science must first be certain of the principles of the science, and with regard to this there is "faith," which is certitude
1285 of invisible things, the principles of Catholic doctrine. Secondly, it behooves the teacher to know the principal conclusions
1286 of the science, and hence we have the word of "wisdom," which is the knowledge of Divine things. Thirdly,
1287 he ought to abound with examples and a knowledge of effects, whereby at times he needs to manifest causes; and thus we have
1288 the word of "knowledge," which is the knowledge of human things, since "the invisible things of Him . . . are clearly seen,
1289 being understood by the things that are made" (
1290 <a class="scripRef" id="FS_Q111_A4-p8.1" href="./asv.html#Rom.1.20" target="asv">Rom. 1:20</a>).
1291 </p>
1292 <p id="FS_Q111_A4-p9"> Now the confirmation of such things as are within reason rests upon arguments; but the confirmation of what is above reason
1293 rests on what is proper to the Divine power, and this in two ways: first, when the teacher of sacred doctrine does what God
1294 alone can do, in miraculous deeds, whether with respect to bodily health---and thus there is the "grace of healing," or merely
1295 for the purpose of manifesting the Divine power; for instance, that the sun should stand still or darken, or
1296 that the sea should be divided---and thus there is the "working of miracles." Secondly, when he can manifest what God alone
1297 can know, and these are either future contingents---and thus there is "prophecy," or also the secrets of hearts---and thus
1298 there is the "discerning of spirits."
1299 </p>
1300 <p id="FS_Q111_A4-p10"> But the capability of speaking can regard either the idiom in which a person can be understood, and thus there is "kinds
1301 of tongues"; or it can regard the sense of what is said, and thus there is the "interpretation of speeches."
1302 </p>
1303 <p id="FS_Q111_A4-p11">
1304 <b>Reply to Objection 1:</b> As stated above
1305 <a id="FS_Q111_A4-p11.1" shape="rect" href="summa.FS_Q111_A1.html">(A[1])</a>, not all the benefits divinely conferred upon us are called gratuitous graces, but only those that surpass the power of nature---e.g.
1306 that a fisherman should be replete with the word of wisdom and of knowledge and the like; and such as these are here set down
1307 as gratuitous graces.
1308 </p>
1309 <p id="FS_Q111_A4-p12">
1310 <b>Reply to Objection 2:</b> Faith is enumerated here under the gratuitous graces, not as a virtue justifying man in himself, but as implying a super-eminent
1311 certitude of faith, whereby a man is fitted for instructing others concerning such things as belong to the faith. With regard
1312 to hope and charity, they belong to the appetitive power, according as man is ordained thereby to God.
1313 </p>
1314 <p id="FS_Q111_A4-p13">
1315 <b>Reply to Objection 3:</b> The grace of healing is distinguished from the general working of miracles because it has a special reason for inducing one
1316 to the faith, since a man is all the more ready to believe when he has received the gift of bodily health through the virtue
1317 of faith. So, too, to speak with divers tongues and to interpret speeches have special efficacy in bestowing faith. Hence
1318 they are set down as special gratuitous graces.
1319 </p>
1320 <p id="FS_Q111_A4-p14">
1321 <b>Reply to Objection 4:</b> Wisdom and knowledge are not numbered among the gratuitous graces in the same way as they are reckoned among the gifts of
1322 the Holy Ghost, i.e. inasmuch as man's mind is rendered easily movable by the Holy Ghost to the things of wisdom and knowledge;
1323 for thus they are gifts of the Holy Ghost, as stated above (
1324 <a id="FS_Q111_A4-p14.1" shape="rect" href="summa.FS_Q68_A1.html">Q[68], AA[1]</a>,4). But they are numbered amongst the gratuitous graces, inasmuch as they imply such a fullness of
1325 knowledge and wisdom that a man may not merely think aright of Divine things, but may instruct others and overpower adversaries.
1326 Hence it is significant that it is the "word" of wisdom and the "word" of knowledge that are placed in the gratuitous graces,
1327 since, as Augustine says (De Trin. xiv, 1), "It is one thing merely to know what a man must believe in order to reach everlasting
1328 life, and another thing to know how this may benefit the godly and may be defended against the ungodly."
1329 </p>
1330 <p id="FS_Q111_A4-p15"></p>
1331 <p id="FS_Q111_A4-p16"></p>
1332 <a href="summa.FS_Q111_A3.html"></a>
1333 <a href="summa.FS_Q111_A5.html"></a>
1334 </div>
1335 <div id="FS_Q111_A5" class="div4">
1336 <a href="summa.FS_Q111_A4.html"></a>
1337 <a href="summa.FS_Q112.html"></a>
1338 <h4 id="FS_Q111_A5-p0.1">Whether gratuitous grace is nobler than sanctifying grace?</h4>
1339 <p id="FS_Q111_A5-p1"></p>
1340 <p id="FS_Q111_A5-p2">
1341 <b>Objection 1:</b> It would seem that gratuitous grace is nobler than sanctifying grace. For "the people's good is better than the individual
1342 good," as the Philosopher says (Ethic. i, 2). Now sanctifying grace is ordained to the good of one man alone, whereas gratuitous
1343 grace is ordained to the common good of the whole Church, as stated above (
1344 <a id="FS_Q111_A5-p2.1" shape="rect" href="summa.FS_Q111_A1.html">AA[1]</a>,4). Hence gratuitous grace is nobler than sanctifying grace.
1345 </p>
1346 <p id="FS_Q111_A5-p3">
1347 <b>Objection 2:</b> Further, it is a greater power that is able to act upon another, than that which is confined to itself, even as greater is
1348 the brightness of the body that can illuminate other bodies, than of that which can only shine but cannot illuminate; and
1349 hence the Philosopher says (Ethic. v, 1) "that justice is the most excellent of the virtues," since by it a man bears himself
1350 rightly towards others. But by sanctifying grace a man is perfected only in himself; whereas
1351 by gratuitous grace a man works for the perfection of others. Hence gratuitous grace is nobler than sanctifying grace.
1352 </p>
1353 <p id="FS_Q111_A5-p4">
1354 <b>Objection 3:</b> Further, what is proper to the best is nobler than what is common to all; thus to reason, which is proper to man is nobler
1355 than to feel, which is common to all animals. Now sanctifying grace is common to all members of the Church, but gratuitous
1356 grace is the proper gift of the more exalted members of the Church. Hence gratuitous grace is nobler than sanctifying grace.
1357 </p>
1358 <p id="FS_Q111_A5-p5">
1359 <b>On the contrary,</b> The Apostle (
1360 <a class="scripRef" id="FS_Q111_A5-p5.1" href="./asv.html#iCor.12.31" target="asv">1 Cor. 12:31</a>), having enumerated the gratuitous graces adds: "And I shew unto you yet a more excellent way"; and as the sequel proves
1361 he is speaking of charity, which pertains to sanctifying grace. Hence sanctifying grace is more noble than gratuitous grace.
1362 </p>
1363 <p id="FS_Q111_A5-p6">
1364 <b>I answer that,</b> The higher the good to which a virtue is ordained, the more excellent is the virtue. Now the end is always greater than the
1365 means. But sanctifying grace ordains a man immediately to a union with his last end, whereas gratuitous grace ordains a man
1366 to what is preparatory to the end; i.e. by prophecy and miracles and so forth, men are induced to unite themselves to their
1367 last end. And hence sanctifying grace is nobler than gratuitous grace.
1368 </p>
1369 <p id="FS_Q111_A5-p7">
1370 <b>Reply to Objection 1:</b> As the Philosopher says (Metaph. xii, text. 52), a multitude, as an army, has a double good; the first is in the multitude
1371 itself, viz. the order of the army; the second is separate from the multitude, viz. the good of the leader---and this is better
1372 good, since the other is ordained to it. Now gratuitous grace is ordained to the common good of the Church, which is ecclesiastical
1373 order, whereas sanctifying grace is ordained to the separate common
1374 good, which is God. Hence sanctifying grace is the nobler.
1375 </p>
1376 <p id="FS_Q111_A5-p8">
1377 <b>Reply to Objection 2:</b> If gratuitous grace could cause a man to have sanctifying grace, it would follow that the gratuitous grace was the nobler;
1378 even as the brightness of the sun that enlightens is more excellent than that of an object that is lit up. But by gratuitous
1379 grace a man cannot cause another to have union with God, which he himself has by sanctifying grace; but he causes certain
1380 dispositions towards it. Hence gratuitous grace needs not to be the more excellent,
1381 even as in fire, the heat, which manifests its species whereby it produces heat in other things, is not more noble than its
1382 substantial form.
1383 </p>
1384 <p id="FS_Q111_A5-p9">
1385 <b>Reply to Objection 3:</b> Feeling is ordained to reason, as to an end; and thus, to reason is nobler. But here it is the contrary; for what is proper
1386 is ordained to what is common as to an end. Hence there is no comparison.
1387 </p>
1388 <p id="FS_Q111_A5-p10"></p>
1389 <p id="FS_Q111_A5-p11"></p>
1390 <a href="summa.FS_Q111_A4.html"></a>
1391 <a href="summa.FS_Q112.html"></a>
1392 </div>
1393 <a href="summa.FS_Q110_A4.html"></a>
1394 <a href="summa.FS_Q111_A1.html"></a>
1395 </div>
1396 <div id="FS_Q112" class="div3">
1397 <a href="summa.FS_Q111_A5.html"></a>
1398 <a href="summa.FS_Q112_A1.html"></a>
1399 <h3 id="FS_Q112-p0.1">OF THE CAUSE OF GRACE (FIVE ARTICLES)</h3>
1400 <p id="FS_Q112-p1"></p>
1401 <p id="FS_Q112-p2"> We must now consider the cause of grace; and under this head there are five points of inquiry:</p>
1402 <p id="FS_Q112-p3"> (1) Whether God alone is the efficient cause of grace?</p>
1403 <p id="FS_Q112-p4"> (2) Whether any disposition towards grace is needed on the part of the recipient, by an act of free-will?</p>
1404 <p id="FS_Q112-p5"> (3) Whether such a disposition can make grace follow of necessity?</p>
1405 <p id="FS_Q112-p6"> (4) Whether grace is equal in all?</p>
1406 <p id="FS_Q112-p7"> (5) Whether anyone may know that he has grace?</p>
1407 <div id="FS_Q112_A1" class="div4">
1408 <a href="summa.FS_Q112.html"></a>
1409 <a href="summa.FS_Q112_A2.html"></a>
1410 <h4 id="FS_Q112_A1-p0.1">Whether God alone is the cause of grace?</h4>
1411 <p id="FS_Q112_A1-p1"></p>
1412 <p id="FS_Q112_A1-p2">
1413 <b>Objection 1:</b> It would seem that God alone is not the cause of grace. For it is written (
1414 <a class="scripRef" id="FS_Q112_A1-p2.1" href="./asv.html#John.1.17" target="asv">Jn. 1:17</a>): "Grace and truth came by Jesus Christ." Now, by the name of Jesus Christ is understood not merely the Divine Nature assuming,
1415 but the created nature assumed. Therefore a creature may be the cause of grace.
1416 </p>
1417 <p id="FS_Q112_A1-p3">
1418 <b>Objection 2:</b> Further, there is this difference between the sacraments of the New Law and those of the Old, that the sacraments of the
1419 New Law cause grace, whereas the sacraments of the Old Law merely signify it. Now the sacraments of the New Law are certain
1420 visible elements. Therefore God is not the only cause of grace.
1421 </p>
1422 <p id="FS_Q112_A1-p4">
1423 <b>Objection 3:</b> Further, according to Dionysius (Coel. Hier. iii, iv, vii, viii), "Angels cleanse, enlighten, and perfect both lesser angels
1424 and men." Now the rational creature is cleansed, enlightened, and perfected by grace. Therefore God is not the only cause
1425 of grace.
1426 </p>
1427 <p id="FS_Q112_A1-p5">
1428 <b>On the contrary,</b> It is written (
1429 <a class="scripRef" id="FS_Q112_A1-p5.1" href="./asv.html#Ps.83.12" target="asv">Ps. 83:12</a>): "The Lord will give grace and glory."
1430 </p>
1431 <p id="FS_Q112_A1-p6">
1432 <b>I answer that,</b> Nothing can act beyond its species, since the cause must always be more powerful than its effect. Now the gift of grace surpasses
1433 every capability of created nature, since it is nothing short of a partaking of the Divine Nature, which exceeds every other
1434 nature. And thus it is impossible that any creature should cause grace. For it is as necessary that God alone should deify,
1435 bestowing a partaking of the Divine Nature by a participated likeness, as it is
1436 impossible that anything save fire should enkindle.
1437 </p>
1438 <p id="FS_Q112_A1-p7">
1439 <b>Reply to Objection 1:</b> Christ's humanity is an "organ of His Godhead," as Damascene says (De Fide Orth. iii, 19). Now an instrument does not bring
1440 forth the action of the principal agent by its own power, but in virtue of the principal agent. Hence Christ's humanity does
1441 not cause grace by its own power, but by virtue of the Divine Nature joined to it, whereby the actions of Christ's humanity
1442 are saving actions.
1443 </p>
1444 <p id="FS_Q112_A1-p8">
1445 <b>Reply to Objection 2:</b> As in the person of Christ the humanity causes our salvation by grace, the Divine power being the principal agent, so likewise
1446 in the sacraments of the New Law, which are derived from Christ, grace is instrumentally caused by the sacraments, and principally
1447 by the power of the Holy Ghost working in the sacraments, according to
1448 <a class="scripRef" id="FS_Q112_A1-p8.1" href="./asv.html#John.3.5" target="asv"> Jn. 3:5</a>: "Unless a man be born again of water and the Holy Ghost he cannot enter into the kingdom of
1449 God."
1450 </p>
1451 <p id="FS_Q112_A1-p9">
1452 <b>Reply to Objection 3:</b> Angels cleanse, enlighten, and perfect angels or men, by instruction, and not by justifying them through grace. Hence Dionysius
1453 says (Coel. Hier. vii) that "this cleansing and enlightenment and perfecting is nothing else than the assumption of Divine
1454 knowledge."
1455 </p>
1456 <p id="FS_Q112_A1-p10"></p>
1457 <p id="FS_Q112_A1-p11"></p>
1458 <a href="summa.FS_Q112.html"></a>
1459 <a href="summa.FS_Q112_A2.html"></a>
1460 </div>
1461 <div id="FS_Q112_A2" class="div4">
1462 <a href="summa.FS_Q112_A1.html"></a>
1463 <a href="summa.FS_Q112_A3.html"></a>
1464 <h4 id="FS_Q112_A2-p0.1">Whether any preparation and disposition for grace is required on man's part?</h4>
1465 <p id="FS_Q112_A2-p1"></p>
1466 <p id="FS_Q112_A2-p2">
1467 <b>Objection 1:</b> It would seem that no preparation or disposition for grace is required on man's part, since, as the Apostle says (
1468 <a class="scripRef" id="FS_Q112_A2-p2.1" href="./asv.html#Rom.4.4" target="asv">Rom. 4:4</a>), "To him that worketh, the reward is not reckoned according to grace, but according to debt." Now a man's preparation by
1469 free-will can only be through some operation. Hence it would do away with the notion of grace.
1470 </p>
1471 <p id="FS_Q112_A2-p3">
1472 <b>Objection 2:</b> Further, whoever is going on sinning, is not preparing himself to have grace. But to some who are going on sinning grace
1473 is given, as is clear in the case of Paul, who received grace whilst he was "breathing our threatenings and slaughter against
1474 the disciples of the Lord" (
1475 <a class="scripRef" id="FS_Q112_A2-p3.1" href="./asv.html#Acts.9.1" target="asv">Act 9:1</a>). Hence no preparation for grace is required on man's part.
1476 </p>
1477 <p id="FS_Q112_A2-p4">
1478 <b>Objection 3:</b> Further, an agent of infinite power needs no disposition in matter, since it does not even require matter, as appears in
1479 creation, to which grace is compared, which is called "a new creature" (
1480 <a class="scripRef" id="FS_Q112_A2-p4.1" href="./asv.html#Gal.6.15" target="asv">Gal. 6:15</a>). But only God, Who has infinite power, causes grace, as stated above (A[1] ). Hence no preparation is required on man's
1481 part to obtain grace.
1482 </p>
1483 <p id="FS_Q112_A2-p5">
1484 <b>On the contrary,</b> It is written (
1485 <a class="scripRef" id="FS_Q112_A2-p5.1" href="./asv.html#Amos.4.12" target="asv">Amos 4:12</a>): "Be prepared to meet thy God, O Israel," and (
1486 <a class="scripRef" id="FS_Q112_A2-p5.2" href="./asv.html#iKgs.7.3" target="asv">1 Kings 7:3</a>): "Prepare your hearts unto the Lord."
1487 </p>
1488 <p id="FS_Q112_A2-p6">
1489 <b>I answer that,</b> As stated above (
1490 <a id="FS_Q112_A2-p6.1" shape="rect" href="summa.FS_Q111_A2.html">Q[111], A[2]</a>), grace is taken in two ways: first, as a habitual gift of God. Secondly, as a help from God, Who moves the soul to good.
1491 Now taking grace in the first sense, a certain preparation of grace is required for it, since a form can only be in disposed
1492 matter. But if we speak of grace as it signifies a help from God to move us to good, no preparation is required on man's part,
1493 that, as it were, anticipates
1494 the Divine help, but rather, every preparation in man must be by the help of God moving the soul to good. And thus even the
1495 good movement of the free-will, whereby anyone is prepared for receiving the gift of grace is an act of the free-will moved
1496 by God. And thus man is said to prepare himself, according to
1497 <a class="scripRef" id="FS_Q112_A2-p6.2" href="./asv.html#Prov.16.1" target="asv"> Prov. 16:1</a>: "It is the part of man to prepare the soul"; yet it is principally from God, Who moves the free-will. Hence it is said that
1498 man's will is prepared by God,
1499 and that man's steps are guided by God.
1500 </p>
1501 <p id="FS_Q112_A2-p7">
1502 <b>Reply to Objection 1:</b> A certain preparation of man for grace is simultaneous with the infusion of grace; and this operation is meritorious, not
1503 indeed of grace, which is already possessed---but of glory which is not yet possessed. But there is another imperfect preparation,
1504 which sometimes precedes the gift of sanctifying grace, and yet it is from God's motion. But it does not suffice for merit,
1505 since man is not yet justified by grace, and merit can only arise from grace,
1506 as will be seen further on (
1507 <a id="FS_Q112_A2-p7.1" shape="rect" href="summa.FS_Q114_A2.html">Q[114], A[2]</a>).
1508 </p>
1509 <p id="FS_Q112_A2-p8">
1510 <b>Reply to Objection 2:</b> Since a man cannot prepare himself for grace unless God prevent and move him to good, it is of no account whether anyone
1511 arrive at perfect preparation instantaneously, or step by step. For it is written (
1512 <a class="scripRef" id="FS_Q112_A2-p8.1" href="./asv.html#Sir.11.23" target="asv">Ecclus. 11:23</a>): "It is easy in the eyes of God on a sudden to make the poor man rich." Now it sometimes happens that God moves a man to
1513 good, but not perfect good, and this preparation precedes grace. But He sometimes moves him
1514 suddenly and perfectly to good, and man receives grace suddenly, according to
1515 <a class="scripRef" id="FS_Q112_A2-p8.2" href="./asv.html#John.6.45" target="asv"> Jn. 6:45</a>: "Every one that hath heard of the Father, and hath learned, cometh to Me." And thus it happened to Paul, since, suddenly
1516 when he was in the midst of sin, his heart was perfectly moved by God to hear, to learn, to come; and hence he received grace
1517 suddenly.
1518 </p>
1519 <p id="FS_Q112_A2-p9">
1520 <b>Reply to Objection 3:</b> An agent of infinite power needs no matter or disposition of matter, brought about by the action of something else; and yet,
1521 looking to the condition of the thing caused, it must cause, in the thing caused, both the matter and the due disposition
1522 for the form. So likewise, when God infuses grace into a soul, no preparation is required which He Himself does not bring
1523 about.
1524 </p>
1525 <p id="FS_Q112_A2-p10"></p>
1526 <p id="FS_Q112_A2-p11"></p>
1527 <a href="summa.FS_Q112_A1.html"></a>
1528 <a href="summa.FS_Q112_A3.html"></a>
1529 </div>
1530 <div id="FS_Q112_A3" class="div4">
1531 <a href="summa.FS_Q112_A2.html"></a>
1532 <a href="summa.FS_Q112_A4.html"></a>
1533 <h4 id="FS_Q112_A3-p0.1">Whether grace is necessarily given to whoever prepares himself for it, or to whoever does what he can?</h4>
1534 <p id="FS_Q112_A3-p1"></p>
1535 <p id="FS_Q112_A3-p2">
1536 <b>Objection 1:</b> It would seem that grace is necessarily given to whoever prepares himself for grace, or to whoever does what he can, because,
1537 on
1538 <a class="scripRef" id="FS_Q112_A3-p2.1" href="./asv.html#Rom.5.1" target="asv"> Rom. 5:1, </a> "Being justified . . . by faith, let us have peace," etc. the gloss says: "God welcomes whoever flies to Him, otherwise there
1539 would be injustice with Him." But it is impossible for injustice to be with God. Therefore it is impossible for God not to
1540 welcome whoever flies to Him. Hence he receives grace of
1541 necessity.
1542 </p>
1543 <p id="FS_Q112_A3-p3">
1544 <b>Objection 2:</b> Further, Anselm says (De Casu Diaboli. iii) that the reason why God does not bestow grace on the devil, is that he did not
1545 wish, nor was he prepared, to receive it. But if the cause be removed, the effect must needs be removed also. Therefore, if
1546 anyone is willing to receive grace it is bestowed on them of necessity.
1547 </p>
1548 <p id="FS_Q112_A3-p4">
1549 <b>Objection 3:</b> Further, good is diffusive of itself, as appears from Dionysius (Div. Nom. iv). Now the good of grace is better than the
1550 good of nature. Hence, since natural forms necessarily come to disposed matter, much more does it seem that grace is necessarily
1551 bestowed on whoever prepares himself for grace.
1552 </p>
1553 <p id="FS_Q112_A3-p5">
1554 <b>On the contrary,</b> Man is compared to God as clay to the potter, according to
1555 <a class="scripRef" id="FS_Q112_A3-p5.1" href="./asv.html#Jer.18.6" target="asv"> Jer. 18:6</a>: "As clay is in the hand of the potter, so are you in My hand." But however much the clay is prepared, it does not necessarily
1556 receive its shape from the potter. Hence, however much a man prepares himself, he does not necessarily receive grace from
1557 God.
1558 </p>
1559 <p id="FS_Q112_A3-p6">
1560 <b>I answer that,</b> As stated above
1561 <a id="FS_Q112_A3-p6.1" shape="rect" href="summa.FS_Q112_A2.html">(A[2])</a>, man's preparation for grace is from God, as Mover, and from the free-will, as moved. Hence the preparation may be looked
1562 at in two ways: first, as it is from free-will, and thus there is no necessity that it should obtain grace, since the gift
1563 of grace exceeds every preparation of human power. But it may be considered, secondly, as it is from God the Mover, and thus
1564 it has a necessity---not indeed of
1565 coercion, but of infallibility---as regards what it is ordained to by God, since God's intention cannot fail, according to
1566 the saying of Augustine in his book on the Predestination of the Saints (De Dono Persev. xiv) that "by God's good gifts whoever
1567 is liberated, is most certainly liberated." Hence if God intends, while moving, that the one whose heart He moves should attain
1568 to grace, he will infallibly attain to it, according to
1569 <a class="scripRef" id="FS_Q112_A3-p6.2" href="./asv.html#John.6.45" target="asv"> Jn. 6:45</a>: "Every one that hath heard of the
1570 Father, and hath learned, cometh to Me."
1571 </p>
1572 <p id="FS_Q112_A3-p7">
1573 <b>Reply to Objection 1:</b> This gloss is speaking of such as fly to God by a meritorious act of their free-will, already "informed" with grace; for
1574 if they did not receive grace, it would be against the justice which He Himself established. Or if it refers to the movement
1575 of free-will before grace, it is speaking in the sense that man's flight to God is by a Divine motion, which ought not, in
1576 justice, to fail.
1577 </p>
1578 <p id="FS_Q112_A3-p8">
1579 <b>Reply to Objection 2:</b> The first cause of the defect of grace is on our part; but the first cause of the bestowal of grace is on God's according
1580 to
1581 <a class="scripRef" id="FS_Q112_A3-p8.1" href="./asv.html#Hos.13.9" target="asv">Osee 13:9</a>: "Destruction is thy own, O Israel; thy help is only in Me."
1582 </p>
1583 <p id="FS_Q112_A3-p9">
1584 <b>Reply to Objection 3:</b> Even in natural things, the form does not necessarily ensue the disposition of the matter, except by the power of the agent
1585 that causes the disposition.
1586 </p>
1587 <p id="FS_Q112_A3-p10"></p>
1588 <p id="FS_Q112_A3-p11"></p>
1589 <a href="summa.FS_Q112_A2.html"></a>
1590 <a href="summa.FS_Q112_A4.html"></a>
1591 </div>
1592 <div id="FS_Q112_A4" class="div4">
1593 <a href="summa.FS_Q112_A3.html"></a>
1594 <a href="summa.FS_Q112_A5.html"></a>
1595 <h4 id="FS_Q112_A4-p0.1">Whether grace is greater in one than in another? </h4>
1596 <p id="FS_Q112_A4-p1"></p>
1597 <p id="FS_Q112_A4-p2">
1598 <b>Objection 1:</b> It would seem that grace is not greater in one than in another. For grace is caused in us by the Divine love, as stated above
1599 (
1600 <a id="FS_Q112_A4-p2.1" shape="rect" href="summa.FS_Q110_A1.html">Q[110], A[1]</a>). Now it is written (
1601 <a class="scripRef" id="FS_Q112_A4-p2.2" href="./asv.html#Wis.6.8" target="asv">Wis. 6:8</a>): "He made the little and the great and He hath equally care of all." Therefore all obtain grace from Him equally.
1602 </p>
1603 <p id="FS_Q112_A4-p3">
1604 <b>Objection 2:</b> Further, whatever is the greatest possible, cannot be more or less. But grace is the greatest possible, since it joins us
1605 with our last end. Therefore there is no greater or less in it. Hence it is not greater in one than in another.
1606 </p>
1607 <p id="FS_Q112_A4-p4">
1608 <b>Objection 3:</b> Further, grace is the soul's life, as stated above (
1609 <a id="FS_Q112_A4-p4.1" shape="rect" href="summa.FS_Q110_A1.html">Q[110], A[1]</a>, ad 2). But there is no greater or less in life. Hence, neither is there in grace.
1610 </p>
1611 <p id="FS_Q112_A4-p5">
1612 <b>On the contrary,</b> It is written (
1613 <a class="scripRef" id="FS_Q112_A4-p5.1" href="./asv.html#Eph.4.7" target="asv">Eph. 4:7</a>): "But to every one of us is given grace according to the measure of the giving of Christ." Now what is given in measure,
1614 is not given to all equally. Hence all have not an equal grace.
1615 </p>
1616 <p id="FS_Q112_A4-p6">
1617 <b>I answer that,</b> As stated above (
1618 <a id="FS_Q112_A4-p6.1" shape="rect" href="summa.FS_Q52_A1.html">Q[52], AA[1]</a>,2;
1619 <a id="FS_Q112_A4-p6.2" shape="rect" href="summa.FS_Q56_A1.html"> Q[56], AA[1]</a>,2), habits can have a double magnitude: one, as regards the end or object, as when a virtue is said to be more noble through
1620 being ordained to a greater good; the other on the part of the subject, which more or less participates in the habit inhering
1621 to it.
1622 </p>
1623 <p id="FS_Q112_A4-p7"> Now as regards the first magnitude, sanctifying grace cannot be greater or less, since, of its nature, grace joins man to
1624 the Highest Good, which is God. But as regards the subject, grace can receive more or less, inasmuch as one may be more perfectly
1625 enlightened by grace than another. And a certain reason for this is on the part of him who prepares himself for grace; since
1626 he who is better prepared for grace, receives more grace. Yet it is not here that we must seek the first
1627 cause of this diversity, since man prepares himself, only inasmuch as his free-will is prepared by God. Hence the first cause
1628 of this diversity is to be sought on the part of the God, Who dispenses His gifts of grace variously, in order that the beauty
1629 and perfection of the Church may result from these various degree; even as He instituted the various conditions of things,
1630 that the universe might be perfect. Hence after the Apostle had said (
1631 <a class="scripRef" id="FS_Q112_A4-p7.1" href="./asv.html#Eph.4.7" target="asv">Eph. 4:7</a>): "To every one of us
1632 is given grace according to the measure of the giving of Christ," having enumerated the various graces, he adds (
1633 <a class="scripRef" id="FS_Q112_A4-p7.2" href="./asv.html#Eph.4.12" target="asv">Eph. 4:12</a>): "For the perfecting of the saints . . . for the edifying of the body of Christ."
1634 </p>
1635 <p id="FS_Q112_A4-p8">
1636 <b>Reply to Objection 1:</b> The Divine care may be looked at in two ways: first, as regards the Divine act, which is simple and uniform; and thus His
1637 care looks equally to all, since by one simple act He administers great things and little. But, "secondly," it may be considered
1638 in those things which come to be considered by the Divine care; and thus, inequality is found, inasmuch as God by His care
1639 provides greater gifts to some, and lesser gifts for others.
1640 </p>
1641 <p id="FS_Q112_A4-p9">
1642 <b>Reply to Objection 2:</b> This objection is based on the first kind of magnitude of grace; since grace cannot be greater by ordaining to a greater
1643 good, but inasmuch as it more or less ordains to a greater or less participation of the same good. For there may be diversity
1644 of intensity and remissness, both in grace and in final glory as regards the subjects' participation.
1645 </p>
1646 <p id="FS_Q112_A4-p10">
1647 <b>Reply to Objection 3:</b> Natural life pertains to man's substance, and hence cannot be more or less; but man partakes of the life of grace accidentally,
1648 and hence man may possess it more or less.
1649 </p>
1650 <p id="FS_Q112_A4-p11"></p>
1651 <p id="FS_Q112_A4-p12"></p>
1652 <a href="summa.FS_Q112_A3.html"></a>
1653 <a href="summa.FS_Q112_A5.html"></a>
1654 </div>
1655 <div id="FS_Q112_A5" class="div4">
1656 <a href="summa.FS_Q112_A4.html"></a>
1657 <a href="summa.FS_Q113.html"></a>
1658 <h4 id="FS_Q112_A5-p0.1">Whether man can know that he has grace?</h4>
1659 <p id="FS_Q112_A5-p1"></p>
1660 <p id="FS_Q112_A5-p2">
1661 <b>Objection 1:</b> It would seem that man can know that he has grace. For grace by its physical reality is in the soul. Now the soul has most
1662 certain knowledge of those things that are in it by their physical reality, as appears from Augustine (Gen. ad lit. xii, 31).
1663 Hence grace may be known most certainly by one who has grace.
1664 </p>
1665 <p id="FS_Q112_A5-p3">
1666 <b>Objection 2:</b> Further, as knowledge is a gift of God, so is grace. But whoever receives knowledge from God, knows that he has knowledge,
1667 according to
1668 <a class="scripRef" id="FS_Q112_A5-p3.1" href="./asv.html#Wis.7.17" target="asv"> Wis. 7:17</a>: The Lord "hath given me the true knowledge of the things that are." Hence, with equal reason, whoever receives grace from
1669 God, knows that he has grace.
1670 </p>
1671 <p id="FS_Q112_A5-p4">
1672 <b>Objection 3:</b> Further, light is more knowable than darkness, since, according to the Apostle (
1673 <a class="scripRef" id="FS_Q112_A5-p4.1" href="./asv.html#Eph.5.13" target="asv">Eph. 5:13</a>), "all that is made manifest is light," Now sin, which is spiritual darkness, may be known with certainty by one that is
1674 in sin. Much more, therefore, may grace, which is spiritual light, be known.
1675 </p>
1676 <p id="FS_Q112_A5-p5">
1677 <b>Objection 4:</b> Further, the Apostle says (
1678 <a class="scripRef" id="FS_Q112_A5-p5.1" href="./asv.html#iCor.2.12" target="asv">1 Cor. 2:12</a>): "Now we have received not the Spirit of this world, but the Spirit that is of God; that we may know the things that are
1679 given us from God." Now grace is God's first gift. Hence, the man who receives grace by the Holy Spirit, by the same Holy
1680 Spirit knows the grace given to him.
1681 </p>
1682 <p id="FS_Q112_A5-p6">
1683 <b>Objection 5:</b> Further, it was said by the Lord to Abraham (
1684 <a class="scripRef" id="FS_Q112_A5-p6.1" href="./asv.html#Gen.22.12" target="asv">Gn. 22:12</a>): "Now I know that thou fearest God," i.e. "I have made thee know." Now He is speaking there of chaste fear, which is not
1685 apart from grace. Hence a man may know that he has grace.
1686 </p>
1687 <p id="FS_Q112_A5-p7">
1688 <b>On the contrary,</b> It is written (
1689 <a class="scripRef" id="FS_Q112_A5-p7.1" href="./asv.html#Eccl.9.1" target="asv">Eccles. 9:1</a>): "Man knoweth not whether he be worthy of love or hatred." Now sanctifying grace maketh a man worthy of God's love. Therefore
1690 no one can know whether he has sanctifying grace.
1691 </p>
1692 <p id="FS_Q112_A5-p8">
1693 <b>I answer that,</b> There are three ways of knowing a thing: first, by revelation, and thus anyone may know that he has grace, for God by a special
1694 privilege reveals this at times to some, in order that the joy of safety may begin in them even in this life, and that they
1695 may carry on toilsome works with greater trust and greater energy, and may bear the evils of this present life, as when it
1696 was said to Paul (
1697 <a class="scripRef" id="FS_Q112_A5-p8.1" href="./asv.html#iiCor.12.9" target="asv">2 Cor. 12:9</a>): "My grace is sufficient for
1698 thee."
1699 </p>
1700 <p id="FS_Q112_A5-p9"> Secondly, a man may, of himself, know something, and with certainty; and in this way no one can know that he has grace. For
1701 certitude about a thing can only be had when we may judge of it by its proper principle. Thus it is by undemonstrable universal
1702 principles that certitude is obtained concerning demonstrative conclusions. Now no one can know he has the knowledge of a
1703 conclusion if he does not know its principle. But the principle of grace and its object is God, Who by reason
1704 of His very excellence is unknown to us, according to
1705 <a class="scripRef" id="FS_Q112_A5-p9.1" href="./asv.html#Job.36.26" target="asv"> Job 36:26</a>: "Behold God is great, exceeding our knowledge." And hence His presence in us and His absence cannot be known with certainty,
1706 according to
1707 <a class="scripRef" id="FS_Q112_A5-p9.2" href="./asv.html#Job.9.11" target="asv"> Job 9:11</a>: "If He come to me, I shall not see Him; if He depart I shall not understand." And hence man cannot judge with certainty
1708 that he has grace, according to
1709 <a class="scripRef" id="FS_Q112_A5-p9.3" href="./asv.html#iCor.4.3" target="asv">1 Cor. 4:3,4</a>: "But neither do I judge my own self . . . but He that
1710 judgeth me is the Lord."
1711 </p>
1712 <p id="FS_Q112_A5-p10"> Thirdly, things are known conjecturally by signs; and thus anyone may know he has grace, when he is conscious of delighting
1713 in God, and of despising worldly things, and inasmuch as a man is not conscious of any mortal sin. And thus it is written
1714 (
1715 <a class="scripRef" id="FS_Q112_A5-p10.1" href="./asv.html#Rev.2.17" target="asv">Apoc. 2:17</a>): "To him that overcometh I will give the hidden manna . . . which no man knoweth, but he that receiveth it," because whoever
1716 receives it knows, by experiencing a certain sweetness, which he who does not
1717 receive it, does not experience. Yet this knowledge is imperfect; hence the Apostle says (
1718 <a class="scripRef" id="FS_Q112_A5-p10.2" href="./asv.html#iCor.4.4" target="asv">1 Cor. 4:4</a>): "I am not conscious to myself of anything, yet am I not hereby justified," since, according to
1719 <a class="scripRef" id="FS_Q112_A5-p10.3" href="./asv.html#Ps.18.13" target="asv"> Ps. 18:13</a>: "Who can understand sins? From my secret ones cleanse me, O Lord, and from those of others spare Thy servant."
1720 </p>
1721 <p id="FS_Q112_A5-p11">
1722 <b>Reply to Objection 1:</b> Those things which are in the soul by their physical reality, are known through experimental knowledge; in so far as through
1723 acts man has experience of their inward principles: thus when we wish, we perceive that we have a will; and when we exercise
1724 the functions of life, we observe that there is life in us.
1725 </p>
1726 <p id="FS_Q112_A5-p12">
1727 <b>Reply to Objection 2:</b> It is an essential condition of knowledge that a man should have certitude of the objects of knowledge; and again, it is
1728 an essential condition of faith that a man should be certain of the things of faith, and this, because certitude belongs to
1729 the perfection of the intellect, wherein these gifts exist. Hence, whoever has knowledge or faith is certain that he has them.
1730 But it is otherwise with grace and charity and such like, which perfect the
1731 appetitive faculty.
1732 </p>
1733 <p id="FS_Q112_A5-p13">
1734 <b>Reply to Objection 3:</b> Sin has for its principal object commutable good, which is known to us. But the object or end of grace is unknown to us on
1735 account of the greatness of its light, according to
1736 <a class="scripRef" id="FS_Q112_A5-p13.1" href="./asv.html#iTim.6.16" target="asv">1 Tim. 6:16</a>: "Who . . . inhabiteth light inaccessible."
1737 </p>
1738 <p id="FS_Q112_A5-p14">
1739 <b>Reply to Objection 4:</b> The Apostle is here speaking of the gifts of glory, which have been given to us in hope, and these we know most certainly
1740 by faith, although we do not know for certain that we have grace to enable us to merit them. Or it may be said that he is
1741 speaking of the privileged knowledge, which comes of revelation. Hence he adds (
1742 <a class="scripRef" id="FS_Q112_A5-p14.1" href="./asv.html#iCor.2.10" target="asv">1 Cor. 2:10</a>): "But to us God hath revealed them by His Spirit."
1743 </p>
1744 <p id="FS_Q112_A5-p15">
1745 <b>Reply to Objection 5:</b> What was said to Abraham may refer to experimental knowledge which springs from deeds of which we are cognizant. For in the
1746 deed that Abraham had just wrought, he could know experimentally that he had the fear of God. Or it may refer to a revelation.
1747 </p>
1748 <p id="FS_Q112_A5-p16"></p>
1749 <p id="FS_Q112_A5-p17"></p>
1750 <a href="summa.FS_Q112_A4.html"></a>
1751 <a href="summa.FS_Q113.html"></a>
1752 </div>
1753 <a href="summa.FS_Q111_A5.html"></a>
1754 <a href="summa.FS_Q112_A1.html"></a>
1755 </div>
1756 <div id="FS_Q113" class="div3">
1757 <a href="summa.FS_Q112_A5.html"></a>
1758 <a href="summa.FS_Q113_A1.html"></a>
1759 <h3 id="FS_Q113-p0.1">OF THE EFFECTS OF GRACE (TEN ARTICLES)</h3>
1760 <p id="FS_Q113-p1"></p>
1761 <p id="FS_Q113-p2"> We have now to consider the effect of grace; (1) the justification of the ungodly, which is the effect of operating grace;
1762 and (2) merit, which is the effect of cooperating grace. Under the first head there are ten points of inquiry:
1763 </p>
1764 <p id="FS_Q113-p3"> (1) What is the justification of the ungodly?</p>
1765 <p id="FS_Q113-p4"> (2) Whether grace is required for it?</p>
1766 <p id="FS_Q113-p5"> (3) Whether any movement of the free-will is required?</p>
1767 <p id="FS_Q113-p6"> (4) Whether a movement of faith is required?</p>
1768 <p id="FS_Q113-p7"> (5) Whether a movement of the free-will against sin is required?</p>
1769 <p id="FS_Q113-p8"> (6) Whether the remission of sins is to be reckoned with the foregoing?</p>
1770 <p id="FS_Q113-p9"> (7) Whether the justification of the ungodly is a work of time or is sudden?</p>
1771 <p id="FS_Q113-p10"> (8) Of the natural order of the things concurring to justification;</p>
1772 <p id="FS_Q113-p11"> (9) Whether the justification of the ungodly is God's greatest work?</p>
1773 <p id="FS_Q113-p12"> (10) Whether the justification of the ungodly is miraculous?</p>
1774 <div id="FS_Q113_A1" class="div4">
1775 <a href="summa.FS_Q113.html"></a>
1776 <a href="summa.FS_Q113_A2.html"></a>
1777 <h4 id="FS_Q113_A1-p0.1">Whether the justification of the ungodly is the remission of sins?</h4>
1778 <p id="FS_Q113_A1-p1"></p>
1779 <p id="FS_Q113_A1-p2">
1780 <b>Objection 1:</b> It would seem that the justification of the ungodly is not the remission of sins. For sin is opposed not only to justice,
1781 but to all the other virtues, as stated above (
1782 <a id="FS_Q113_A1-p2.1" shape="rect" href="summa.FS_Q71_A1.html">Q[71], A[1]</a>). Now justification signifies a certain movement towards justice. Therefore not even remission of sin is justification, since
1783 movement is from one contrary to the other.
1784 </p>
1785 <p id="FS_Q113_A1-p3">
1786 <b>Objection 2:</b> Further, everything ought to be named from what is predominant in it, according to De Anima ii, text. 49. Now the remission
1787 of sins is brought about chiefly by faith, according to
1788 <a class="scripRef" id="FS_Q113_A1-p3.1" href="./asv.html#Acts.15.9" target="asv"> Acts 15:9</a>: "Purifying their hearts by faith"; and by charity, according to
1789 <a class="scripRef" id="FS_Q113_A1-p3.2" href="./asv.html#Prov.10.12" target="asv"> Prov. 10:12</a>: "Charity covereth all sins." Therefore the remission of sins ought to be named after faith or charity rather than justice.
1790 </p>
1791 <p id="FS_Q113_A1-p4">
1792 <b>Objection 3:</b> Further, the remission of sins seems to be the same as being called, for whoever is called is afar off, and we are afar off
1793 from God by sin. But one is called before being justified according to
1794 <a class="scripRef" id="FS_Q113_A1-p4.1" href="./asv.html#Rom.8.30" target="asv"> Rom. 8:30</a>: "And whom He called, them He also justified." Therefore justification is not the remission of sins.
1795 </p>
1796 <p id="FS_Q113_A1-p5">
1797 <b>On the contrary,</b> On
1798 <a class="scripRef" id="FS_Q113_A1-p5.1" href="./asv.html#Rom.8.30" target="asv"> Rom. 8:30, </a> "Whom He called, them He also justified," the gloss says i.e. "by the remission of sins." Therefore the remission of sins
1799 is justification.
1800 </p>
1801 <p id="FS_Q113_A1-p6">
1802 <b>I answer that,</b> Justification taken passively implies a movement towards heat. But since justice, by its nature, implies a certain rectitude
1803 of order, it may be taken in two ways: first, inasmuch as it implies a right order in man's act, and thus justice is placed
1804 amongst the virtues---either as particular justice, which directs a man's acts by regulating them in relation to his fellowman---or
1805 as legal justice, which directs a man's acts by regulating them in their relation
1806 to the common good of society, as appears from Ethic. v, 1.
1807 </p>
1808 <p id="FS_Q113_A1-p7"> Secondly, justice is so-called inasmuch as it implies a certain rectitude of order in the interior disposition of a man,
1809 in so far as what is highest in man is subject to God, and the inferior powers of the soul are subject to the superior, i.e.
1810 to the reason; and this disposition the Philosopher calls "justice metaphorically speaking" (Ethic. v, 11). Now this justice
1811 may be in man in two ways: first, by simple generation, which is from privation to form; and thus justification
1812 may belong even to such as are not in sin, when they receive this justice from God, as Adam is said to have received original
1813 justice. Secondly, this justice may be brought about in man by a movement from one contrary to the other, and thus justification
1814 implies a transmutation from the state of injustice to the aforesaid state of justice. And it is thus we are now speaking
1815 of the justification of the ungodly, according to the Apostle (
1816 <a class="scripRef" id="FS_Q113_A1-p7.1" href="./asv.html#Rom.4.5" target="asv">Rom. 4:5</a>): "But to him that worketh
1817 not, yet believeth in Him that justifieth the ungodly," etc. And because movement is named after its term "whereto" rather
1818 than from its term "whence," the transmutation whereby anyone is changed by the remission of sins from the state of ungodliness
1819 to the state of justice, borrows its name from its term "whereto," and is called "justification of the ungodly."
1820 </p>
1821 <p id="FS_Q113_A1-p8">
1822 <b>Reply to Objection 1:</b> Every sin, inasmuch as it implies the disorder of a mind not subject to God, may be called injustice, as being contrary to
1823 the aforesaid justice, according to
1824 <a class="scripRef" id="FS_Q113_A1-p8.1" href="./asv.html#iJohn.3.4" target="asv">1 Jn. 3:4</a>: "Whosoever committeth sin, committeth also iniquity; and sin is iniquity." And thus the removal of any sin is called the
1825 justification of the ungodly.
1826 </p>
1827 <p id="FS_Q113_A1-p9">
1828 <b>Reply to Objection 2:</b> Faith and charity imply a special directing of the human mind to God by the intellect and will; whereas justice implies a
1829 general rectitude of order. Hence this transmutation is named after justice rather than after charity or faith.
1830 </p>
1831 <p id="FS_Q113_A1-p10">
1832 <b>Reply to Objection 3:</b> Being called refers to God's help moving and exciting our mind to give up sin, and this motion of God is not the remission
1833 of sins, but its cause.
1834 </p>
1835 <p id="FS_Q113_A1-p11"></p>
1836 <p id="FS_Q113_A1-p12"></p>
1837 <a href="summa.FS_Q113.html"></a>
1838 <a href="summa.FS_Q113_A2.html"></a>
1839 </div>
1840 <div id="FS_Q113_A2" class="div4">
1841 <a href="summa.FS_Q113_A1.html"></a>
1842 <a href="summa.FS_Q113_A3.html"></a>
1843 <h4 id="FS_Q113_A2-p0.1">Whether the infusion of grace is required for the remission of guilt, i.e. for the justification of the ungodly?</h4>
1844 <p id="FS_Q113_A2-p1"></p>
1845 <p id="FS_Q113_A2-p2">
1846 <b>Objection 1:</b> It would seem that for the remission of guilt, which is the justification of the ungodly, no infusion of grace is required.
1847 For anyone may be moved from one contrary without being led to the other, if the contraries are not immediate. Now the state
1848 of guilt and the state of grace are not immediate contraries; for there is the middle state of innocence wherein a man has
1849 neither grace nor guilt. Hence a man may be pardoned his guilt without his being brought to
1850 a state of grace.
1851 </p>
1852 <p id="FS_Q113_A2-p3">
1853 <b>Objection 2:</b> Further, the remission of guilt consists in the Divine imputation, according to
1854 <a class="scripRef" id="FS_Q113_A2-p3.1" href="./asv.html#Ps.31.2" target="asv"> Ps. 31:2</a>: "Blessed is the man to whom the Lord hath not imputed sin." Now the infusion of grace puts something into our soul, as stated
1855 above (
1856 <a id="FS_Q113_A2-p3.2" shape="rect" href="summa.FS_Q110_A1.html">Q[110], A[1]</a>). Hence the infusion of grace is not required for the remission of guilt.
1857 </p>
1858 <p id="FS_Q113_A2-p4">
1859 <b>Objection 3:</b> Further, no one can be subject to two contraries at once. Now some sins are contraries, as wastefulness and miserliness.
1860 Hence whoever is subject to the sin of wastefulness is not simultaneously subject to the sin of miserliness, yet it may happen
1861 that he has been subject to it hitherto. Hence by sinning with the vice of wastefulness he is freed from the sin of miserliness.
1862 And thus a sin is remitted without grace.
1863 </p>
1864 <p id="FS_Q113_A2-p5">
1865 <b>On the contrary,</b> It is written (
1866 <a class="scripRef" id="FS_Q113_A2-p5.1" href="./asv.html#Rom.3.24" target="asv">Rom. 3:24</a>): "Justified freely by His grace."
1867 </p>
1868 <p id="FS_Q113_A2-p6">
1869 <b>I answer that,</b> by sinning a man offends God as stated above (
1870 <a id="FS_Q113_A2-p6.1" shape="rect" href="summa.FS_Q71_A5.html">Q[71], A[5]</a> ). Now an offense is remitted to anyone, only when the soul of the offender is at peace with the offended. Hence sin is remitted
1871 to us, when God is at peace with us, and this peace consists in the love whereby God loves us. Now God's love, considered
1872 on the part of the Divine act, is eternal and unchangeable; whereas, as regards the effect it imprints on us, it is sometimes
1873 interrupted, inasmuch as we sometimes fall short of it and once more require it. Now the effect of the Divine love in us,
1874 which is taken away by sin, is grace, whereby a man is made worthy of eternal life, from which sin shuts him out. Hence we
1875 could not conceive the remission of guilt, without the infusion of grace.
1876 </p>
1877 <p id="FS_Q113_A2-p7">
1878 <b>Reply to Objection 1:</b> More is required for an offender to pardon an offense, than for one who has committed no offense, not to be hated. For it
1879 may happen amongst men that one man neither hates nor loves another. But if the other offends him, then the forgiveness of
1880 the offense can only spring from a special goodwill. Now God's goodwill is said to be restored to man by the gift of grace;
1881 and hence although a man before sinning may be without grace and without guilt, yet
1882 that he is without guilt after sinning can only be because he has grace.
1883 </p>
1884 <p id="FS_Q113_A2-p8">
1885 <b>Reply to Objection 2:</b> As God's love consists not merely in the act of the Divine will but also implies a certain effect of grace, as stated above
1886 (
1887 <a id="FS_Q113_A2-p8.1" shape="rect" href="summa.FS_Q110_A1.html">Q[110], A[1]</a>), so likewise, when God does not impute sin to a man, there is implied a certain effect in him to whom the sin is not imputed;
1888 for it proceeds from the Divine love, that sin is not imputed to a man by God.
1889 </p>
1890 <p id="FS_Q113_A2-p9">
1891 <b>Reply to Objection 3:</b> As Augustine says (De Nup. et Concup. i, 26), if to leave off sinning was the same as to have no sin, it would be enough
1892 if Scripture warned us thus: "'My son, hast thou sinned? do so no more?' Now this is not enough, but it is added: 'But for
1893 thy former sins also pray that they may be forgiven thee.'" For the act of sin passes, but the guilt remains, as stated above
1894 (
1895 <a id="FS_Q113_A2-p9.1" shape="rect" href="summa.FS_Q87_A6.html">Q[87], A[6]</a>). Hence when anyone passes from the sin of one
1896 vice to the sin of a contrary vice, he ceases to have the act of the former sin, but he does not cease to have the guilt,
1897 hence he may have the guilt of both sins at once. For sins are not contrary to each other on the part of their turning from
1898 God, wherein sin has its guilt.
1899 </p>
1900 <p id="FS_Q113_A2-p10"></p>
1901 <p id="FS_Q113_A2-p11"></p>
1902 <a href="summa.FS_Q113_A1.html"></a>
1903 <a href="summa.FS_Q113_A3.html"></a>
1904 </div>
1905 <div id="FS_Q113_A3" class="div4">
1906 <a href="summa.FS_Q113_A2.html"></a>
1907 <a href="summa.FS_Q113_A4.html"></a>
1908 <h4 id="FS_Q113_A3-p0.1">Whether for the justification of the ungodly is required a movement of the free-will?</h4>
1909 <p id="FS_Q113_A3-p1"></p>
1910 <p id="FS_Q113_A3-p2">
1911 <b>Objection 1:</b> It would seem that no movement of the free-will is required for the justification of the ungodly. For we see that by the
1912 sacrament of Baptism, infants and sometimes adults are justified without a movement of their free-will: hence Augustine says
1913 (Confess. iv) that when one of his friends was taken with a fever, "he lay for a long time senseless and in a deadly sweat,
1914 and when he was despaired of, he was baptized without his knowing, and was regenerated"; which
1915 is effected by sanctifying grace. Now God does not confine His power to the sacraments. Hence He can justify a man without
1916 the sacraments, and without any movement of the free-will.
1917 </p>
1918 <p id="FS_Q113_A3-p3">
1919 <b>Objection 2:</b> Further, a man has not the use of reason when asleep, and without it there can be no movement of the free-will. But Solomon
1920 received from God the gift of wisdom when asleep, as related in
1921 <a class="scripRef" id="FS_Q113_A3-p3.1" href="./asv.html#." target="asv">3 Kings 3</a> and
1922 <a class="scripRef" id="FS_Q113_A3-p3.2" href="./asv.html#iiChr.1" target="asv">2 Paral 1</a>. Hence with equal reason the gift of sanctifying grace is sometimes bestowed by God on man without the movement of his free-will.
1923 </p>
1924 <p id="FS_Q113_A3-p4">
1925 <b>Objection 3:</b> Further, grace is preserved by the same cause as brings it into being, for Augustine says (Gen. ad lit. viii, 12) that "so
1926 ought man to turn to God as he is ever made just by Him." Now grace is preserved in man without a movement of his free-will.
1927 Hence it can be infused in the beginning without a movement of the free-will.
1928 </p>
1929 <p id="FS_Q113_A3-p5">
1930 <b>On the contrary,</b> It is written (
1931 <a class="scripRef" id="FS_Q113_A3-p5.1" href="./asv.html#John.6.45" target="asv">Jn. 6:45</a>): "Every one that hath heard of the Father, and hath learned, cometh to Me." Now to learn cannot be without a movement of
1932 the free-will, since the learner assents to the teacher. Hence, no one comes to the Father by justifying grace without a movement
1933 of the free-will.
1934 </p>
1935 <p id="FS_Q113_A3-p6">
1936 <b>I answer that,</b> The justification of the ungodly is brought about by God moving man to justice. For He it is "that justifieth the ungodly"
1937 according to
1938 <a class="scripRef" id="FS_Q113_A3-p6.1" href="./asv.html#Rom.4.5" target="asv"> Rom. 4:5.</a> Now God moves everything in its own manner, just as we see that in natural things, what is heavy and what is light are moved
1939 differently, on account of their diverse natures. Hence He moves man to justice according to the condition of his human nature.
1940 But it is man's proper nature to have
1941 free-will. Hence in him who has the use of reason, God's motion to justice does not take place without a movement of the free-will;
1942 but He so infuses the gift of justifying grace that at the same time He moves the free-will to accept the gift of grace, in
1943 such as are capable of being moved thus.
1944 </p>
1945 <p id="FS_Q113_A3-p7">
1946 <b>Reply to Objection 1:</b> Infants are not capable of the movement of their free-will; hence it is by the mere infusion of their souls that God moves
1947 them to justice. Now this cannot be brought about without a sacrament; because as original sin, from which they are justified,
1948 does not come to them from their own will, but by carnal generation, so also is grace given them by Christ through spiritual
1949 regeneration. And the same reason holds good with madmen and idiots that have
1950 never had the use of their free-will. But in the case of one who has had the use of his free-will and afterwards has lost
1951 it either through sickness or sleep, he does not obtain justifying grace by the exterior rite of Baptism, or of any other
1952 sacrament, unless he intended to make use of this sacrament, and this can only be by the use of his free-will. And it was
1953 in this way that he of whom Augustine speaks was regenerated, because both previously and afterwards he assented to the Baptism.
1954 </p>
1955 <p id="FS_Q113_A3-p8">
1956 <b>Reply to Objection 2:</b> Solomon neither merited nor received wisdom whilst asleep; but it was declared to him in his sleep that on account of his
1957 previous desire wisdom would be infused into him by God. Hence it is said in his person (
1958 <a class="scripRef" id="FS_Q113_A3-p8.1" href="./asv.html#Wis.7.7" target="asv">Wis. 7:7</a>): "I wished, and understanding was given unto me."
1959 </p>
1960 <p id="FS_Q113_A3-p9"> Or it may be said that his sleep was not natural, but was the sleep of prophecy, according to
1961 <a class="scripRef" id="FS_Q113_A3-p9.1" href="./asv.html#Num.12.6" target="asv"> Num. 12:6</a>: "If there be among you a prophet of the Lord, I will appear to him in a vision, or I will speak to him in a dream." In such
1962 cases the use of free-will remains.
1963 </p>
1964 <p id="FS_Q113_A3-p10"> And yet it must be observed that the comparison between the gift of wisdom and the gift of justifying grace does not hold.
1965 For the gift of justifying grace especially ordains a man to good, which is the object of the will; and hence a man is moved
1966 to it by a movement of the will which is a movement of free-will. But wisdom perfects the intellect which precedes the will;
1967 hence without any complete movement of the free-will, the intellect can be enlightened with the gift of
1968 wisdom, even as we see that things are revealed to men in sleep, according to
1969 <a class="scripRef" id="FS_Q113_A3-p10.1" href="./asv.html#Job.33.15" target="asv"> Job 33:15,16</a>: "When deep sleep falleth upon men and they are sleeping in their beds, then He openeth the ears of men, and teaching, instructeth
1970 them in what they are to learn."
1971 </p>
1972 <p id="FS_Q113_A3-p11">
1973 <b>Reply to Objection 3:</b> In the infusion of justifying grace there is a certain transmutation of the human soul, and hence a proper movement of the
1974 human soul is required in order that the soul may be moved in its own manner. But the conservation of grace is without transmutation:
1975 no movement on the part of the soul is required but only a continuation of the Divine influx.
1976 </p>
1977 <p id="FS_Q113_A3-p12"></p>
1978 <p id="FS_Q113_A3-p13"></p>
1979 <a href="summa.FS_Q113_A2.html"></a>
1980 <a href="summa.FS_Q113_A4.html"></a>
1981 </div>
1982 <div id="FS_Q113_A4" class="div4">
1983 <a href="summa.FS_Q113_A3.html"></a>
1984 <a href="summa.FS_Q113_A5.html"></a>
1985 <h4 id="FS_Q113_A4-p0.1">Whether a movement of faith is required for the justification of the ungodly?</h4>
1986 <p id="FS_Q113_A4-p1"></p>
1987 <p id="FS_Q113_A4-p2">
1988 <b>Objection 1:</b> It would seem that no movement of faith is required for the justification of the ungodly. For as a man is justified by faith,
1989 so also by other things, viz. by fear, of which it is written (
1990 <a class="scripRef" id="FS_Q113_A4-p2.1" href="./asv.html#Sir.1.27" target="asv">Ecclus. 1:27</a>): "The fear of the Lord driveth out sin, for he that is without fear cannot be justified"; and again by charity, according
1991 to
1992 <a class="scripRef" id="FS_Q113_A4-p2.2" href="./asv.html#Luke.7.47" target="asv"> Lk. 7:47</a>: "Many sins are forgiven her because she hath loved much"; and again by humility,
1993 according to
1994 <a class="scripRef" id="FS_Q113_A4-p2.3" href="./asv.html#Jas.4.6" target="asv"> James 4:6</a>: "God resisteth the proud and giveth grace to the humble"; and again by mercy, according to
1995 <a class="scripRef" id="FS_Q113_A4-p2.4" href="./asv.html#Prov.15.27" target="asv"> Prov. 15:27</a>: "By mercy and faith sins are purged away." Hence the movement of faith is no more required for the justification of the
1996 ungodly, than the movements of the aforesaid virtues.
1997 </p>
1998 <p id="FS_Q113_A4-p3">
1999 <b>Objection 2:</b> Further, the act of faith is required for justification only inasmuch as a man knows God by faith. But a man may know God
2000 in other ways, viz. by natural knowledge, and by the gift of wisdom. Hence no act of faith is required for the justification
2001 of the ungodly.
2002 </p>
2003 <p id="FS_Q113_A4-p4">
2004 <b>Objection 3:</b> Further, there are several articles of faith. Therefore if the act of faith is required for the justification of the ungodly,
2005 it would seem that a man ought to think on every article of faith when he is first justified. But this seems inconvenient,
2006 since such thought would require a long delay of time. Hence it seems that an act of faith is not required for the justification
2007 of the ungodly.
2008 </p>
2009 <p id="FS_Q113_A4-p5">
2010 <b>On the contrary,</b> It is written (
2011 <a class="scripRef" id="FS_Q113_A4-p5.1" href="./asv.html#Rom.5.1" target="asv">Rom. 5:1</a>): "Being justified therefore by faith, let us have peace with God."
2012 </p>
2013 <p id="FS_Q113_A4-p6">
2014 <b>I answer that,</b> As stated above
2015 <a id="FS_Q113_A4-p6.1" shape="rect" href="summa.FS_Q113_A3.html">(A[3])</a> a movement of free-will is required for the justification of the ungodly, inasmuch as man's mind is moved by God. Now God
2016 moves man's soul by turning it to Himself according to
2017 <a class="scripRef" id="FS_Q113_A4-p6.2" href="./asv.html#Ps.84.7" target="asv"> Ps. 84:7 </a>(Septuagint): "Thou wilt turn us, O God, and bring us to life." Hence for the justification of the ungodly a movement of the
2018 mind is required, by which it is turned to God. Now the first turning to God is
2019 by faith, according to
2020 <a class="scripRef" id="FS_Q113_A4-p6.3" href="./asv.html#Heb.11.6" target="asv"> Heb. 11:6</a>: "He that cometh to God must believe that He is." Hence a movement of faith is required for the justification of the ungodly.
2021 </p>
2022 <p id="FS_Q113_A4-p7">
2023 <b>Reply to Objection 1:</b> The movement of faith is not perfect unless it is quickened by charity; hence in the justification of the ungodly, a movement
2024 of charity is infused together with the movement of faith. Now free-will is moved to God by being subject to Him; hence an
2025 act of filial fear and an act of humility also concur. For it may happen that one and the same act of free-will springs from
2026 different virtues, when one commands and another is commanded, inasmuch as the
2027 act may be ordained to various ends. But the act of mercy counteracts sin either by way of satisfying for it, and thus it
2028 follows justification; or by way of preparation, inasmuch as the merciful obtain mercy; and thus it can either precede justification,
2029 or concur with the other virtues towards justification, inasmuch as mercy is included in the love of our neighbor.
2030 </p>
2031 <p id="FS_Q113_A4-p8">
2032 <b>Reply to Objection 2:</b> By natural knowledge a man is not turned to God, according as He is the object of beatitude and the cause of justification.
2033 Hence such knowledge does not suffice for justification. But the gift of wisdom presupposes the knowledge of faith, as stated
2034 above (
2035 <a id="FS_Q113_A4-p8.1" shape="rect" href="summa.FS_Q68_A4.html">Q[68], A[4]</a>, ad 3).
2036 </p>
2037 <p id="FS_Q113_A4-p9">
2038 <b>Reply to Objection 3:</b> As the Apostle says (
2039 <a class="scripRef" id="FS_Q113_A4-p9.1" href="./asv.html#Rom.4.5" target="asv">Rom. 4:5</a>), "to him that . . . believeth in Him that justifieth the ungodly his faith is reputed to justice, according to the purpose
2040 of the grace of God." Hence it is clear that in the justification of the ungodly an act of faith is required in order that
2041 a man may believe that God justifies man through the mystery of Christ.
2042 </p>
2043 <p id="FS_Q113_A4-p10"></p>
2044 <p id="FS_Q113_A4-p11"></p>
2045 <a href="summa.FS_Q113_A3.html"></a>
2046 <a href="summa.FS_Q113_A5.html"></a>
2047 </div>
2048 <div id="FS_Q113_A5" class="div4">
2049 <a href="summa.FS_Q113_A4.html"></a>
2050 <a href="summa.FS_Q113_A6.html"></a>
2051 <h4 id="FS_Q113_A5-p0.1">Whether for the justification of the ungodly there is required a movement of the free-will towards sin?</h4>
2052 <p id="FS_Q113_A5-p1"></p>
2053 <p id="FS_Q113_A5-p2">
2054 <b>Objection 1:</b> It would seem that no movement of the free-will towards sin is required for the justification of the ungodly. For charity
2055 alone suffices to take away sin, according to
2056 <a class="scripRef" id="FS_Q113_A5-p2.1" href="./asv.html#Prov.10.12" target="asv"> Prov. 10:12</a>: "Charity covereth all sins." Now the object of charity is not sin. Therefore for this justification of the ungodly no movement
2057 of the free-will towards sin is required.
2058 </p>
2059 <p id="FS_Q113_A5-p3">
2060 <b>Objection 2:</b> Further, whoever is tending onward, ought not to look back, according to
2061 <a class="scripRef" id="FS_Q113_A5-p3.1" href="./asv.html#Phil.3.13" target="asv"> Phil. 3:13,14</a>: "Forgetting the things that are behind, and stretching forth myself to those that are before, I press towards the mark,
2062 to the prize of the supernal vocation." But whoever is stretching forth to righteousness has his sins behind him. Hence he
2063 ought to forget them, and not stretch forth to them by a movement of his free-will.
2064 </p>
2065 <p id="FS_Q113_A5-p4">
2066 <b>Objection 3:</b> Further, in the justification of the ungodly one sin is not remitted without another, for "it is irreverent to expect half
2067 a pardon from God" [*Cap., Sunt. plures: Dist. iii, De Poenit.]. Hence, in the justification of the ungodly, if man's free-will
2068 must move against sin, he ought to think of all his sins. But this is unseemly, both because a great space of time would be
2069 required for such thought, and because a man could not obtain the forgiveness of such
2070 sins as he had forgotten. Hence for the justification of the ungodly no movement of the free-will is required.
2071 </p>
2072 <p id="FS_Q113_A5-p5">
2073 <b>On the contrary,</b> It is written (
2074 <a class="scripRef" id="FS_Q113_A5-p5.1" href="./asv.html#Ps.31.5" target="asv">Ps. 31:5</a>): "I will confess against myself my injustice to the Lord; and Thou hast forgiven the wickedness of my sin."
2075 </p>
2076 <p id="FS_Q113_A5-p6">
2077 <b>I answer that,</b> As stated above
2078 <a id="FS_Q113_A5-p6.1" shape="rect" href="summa.FS_Q113_A1.html">(A[1])</a>, the justification of the ungodly is a certain movement whereby the human mind is moved by God from the state of sin to the
2079 state of justice. Hence it is necessary for the human mind to regard both extremes by an act of free-will, as a body in local
2080 movement is related to both terms of the movement. Now it is clear that in local movement the moving body leaves the term
2081 "whence" and nears the term "whereto."
2082 Hence the human mind whilst it is being justified, must, by a movement of its free-will withdraw from sin and draw near to
2083 justice.
2084 </p>
2085 <p id="FS_Q113_A5-p7"> Now to withdraw from sin and to draw near to justice, in an act of free-will, means detestation and desire. For Augustine
2086 says on the words "the hireling fleeth," etc. (
2087 <a class="scripRef" id="FS_Q113_A5-p7.1" href="./asv.html#John.10.12" target="asv">Jn. 10:12</a>): "Our emotions are the movements of our soul; joy is the soul's outpouring; fear is the soul's flight; your soul goes forward
2088 when you seek; your soul flees, when you are afraid." Hence in the justification of the ungodly there must be two acts of
2089 the free-will---one, whereby it
2090 tends to God's justice; the other whereby it hates sin.
2091 </p>
2092 <p id="FS_Q113_A5-p8">
2093 <b>Reply to Objection 1:</b> It belongs to the same virtue to seek one contrary and to avoid the other; and hence, as it belongs to charity to love God,
2094 so likewise, to detest sin whereby the soul is separated from God.
2095 </p>
2096 <p id="FS_Q113_A5-p9">
2097 <b>Reply to Objection 2:</b> A man ought not to return to those things that are behind, by loving them; but, for that matter, he ought to forget them,
2098 lest he be drawn to them. Yet he ought to recall them to mind, in order to detest them; for this is to fly from them.
2099 </p>
2100 <p id="FS_Q113_A5-p10">
2101 <b>Reply to Objection 3:</b> Previous to justification a man must detest each sin he remembers to have committed, and from this remembrance the soul goes
2102 on to have a general movement of detestation with regard to all sins committed, in which are included such sins as have been
2103 forgotten. For a man is then in such a frame of mind that he would be sorry even for those he does not remember, if they were
2104 present to his memory; and this movement cooperates in his justification.
2105 </p>
2106 <p id="FS_Q113_A5-p11"></p>
2107 <p id="FS_Q113_A5-p12"></p>
2108 <a href="summa.FS_Q113_A4.html"></a>
2109 <a href="summa.FS_Q113_A6.html"></a>
2110 </div>
2111 <div id="FS_Q113_A6" class="div4">
2112 <a href="summa.FS_Q113_A5.html"></a>
2113 <a href="summa.FS_Q113_A7.html"></a>
2114 <h4 id="FS_Q113_A6-p0.1">Whether the remission of sins ought to be reckoned amongst the things required for justification?</h4>
2115 <p id="FS_Q113_A6-p1"></p>
2116 <p id="FS_Q113_A6-p2">
2117 <b>Objection 1:</b> It would seem that the remission of sins ought not to be reckoned amongst the things required for justification. For the
2118 substance of a thing is not reckoned together with those that are required for a thing; thus a man is not reckoned together
2119 with his body and soul. But the justification of the ungodly is itself the remission of sins, as stated above
2120 <a id="FS_Q113_A6-p2.1" shape="rect" href="summa.FS_Q113_A1.html">(A[1])</a>. Therefore the remission of sins ought not to be reckoned among the things
2121 required for the justification of the ungodly.
2122 </p>
2123 <p id="FS_Q113_A6-p3">
2124 <b>Objection 2:</b> Further, infusion of grace and remission of sins are the same; as illumination and expulsion of darkness are the same. But
2125 a thing ought not to be reckoned together with itself; for unity is opposed to multitude. Therefore the remission of sins
2126 ought not to be reckoned with the infusion of grace.
2127 </p>
2128 <p id="FS_Q113_A6-p4">
2129 <b>Objection 3:</b> Further, the remission of sin follows as effect from cause, from the free-will's movement towards God and sin; since it is
2130 by faith and contrition that sin is forgiven. But an effect ought not to be reckoned with its cause; since things thus enumerated
2131 together, and, as it were, condivided, are by nature simultaneous. Hence the remission of sins ought not to be reckoned with
2132 the things required for the justification of the ungodly.
2133 </p>
2134 <p id="FS_Q113_A6-p5">
2135 <b>On the contrary,</b> In reckoning what is required for a thing we ought not to pass over the end, which is the chief part of everything. Now the
2136 remission of sins is the end of the justification of the ungodly; for it is written (
2137 <a class="scripRef" id="FS_Q113_A6-p5.1" href="./asv.html#Isa.27.9" target="asv">Is. 27:9</a>): "This is all the fruit, that the sin thereof should be taken away." Hence the remission of sins ought to be reckoned amongst
2138 the things required for justification.
2139 </p>
2140 <p id="FS_Q113_A6-p6">
2141 <b>I answer that,</b> There are four things which are accounted to be necessary for the justification of the ungodly, viz. the infusion of grace,
2142 the movement of the free-will towards God by faith, the movement of the free-will towards sin, and the remission of sins.
2143 The reason for this is that, as stated above
2144 <a id="FS_Q113_A6-p6.1" shape="rect" href="summa.FS_Q113_A1.html">(A[1])</a>, the justification of the ungodly is a movement whereby the soul is moved by God from a state of sin to a state of justice.
2145 Now in the
2146 movement whereby one thing is moved by another, three things are required: first, the motion of the mover; secondly, the movement
2147 of the moved; thirdly, the consummation of the movement, or the attainment of the end. On the part of the Divine motion, there
2148 is the infusion of grace; on the part of the free-will which is moved, there are two movements---of departure from the term
2149 "whence," and of approach to the term "whereto"; but the consummation of the movement or the attainment of the end of
2150 the movement is implied in the remission of sins; for in this is the justification of the ungodly completed.
2151 </p>
2152 <p id="FS_Q113_A6-p7">
2153 <b>Reply to Objection 1:</b> The justification of the ungodly is called the remission of sins, even as every movement has its species from its term. Nevertheless,
2154 many other things are required in order to reach the term, as stated above
2155 <a id="FS_Q113_A6-p7.1" shape="rect" href="summa.FS_Q113_A5.html">(A[5])</a>.
2156 </p>
2157 <p id="FS_Q113_A6-p8">
2158 <b>Reply to Objection 2:</b> The infusion of grace and the remission of sin may be considered in two ways: first, with respect to the substance of the
2159 act, and thus they are the same; for by the same act God bestows grace and remits sin. Secondly, they may be considered on
2160 the part of the objects; and thus they differ by the difference between guilt, which is taken away, and grace, which is infused;
2161 just as in natural things generation and corruption differ, although the
2162 generation of one thing is the corruption of another.
2163 </p>
2164 <p id="FS_Q113_A6-p9">
2165 <b>Reply to Objection 3:</b> This enumeration is not the division of a genus into its species, in which the things enumerated must be simultaneous; but
2166 it is division of the things required for the completion of anything; and in this enumeration we may have what precedes and
2167 what follows, since some of the principles and parts of a composite thing may precede and some follow.
2168 </p>
2169 <p id="FS_Q113_A6-p10"></p>
2170 <p id="FS_Q113_A6-p11"></p>
2171 <a href="summa.FS_Q113_A5.html"></a>
2172 <a href="summa.FS_Q113_A7.html"></a>
2173 </div>
2174 <div id="FS_Q113_A7" class="div4">
2175 <a href="summa.FS_Q113_A6.html"></a>
2176 <a href="summa.FS_Q113_A8.html"></a>
2177 <h4 id="FS_Q113_A7-p0.1">Whether the justification of the ungodly takes place in an instant or successively?</h4>
2178 <p id="FS_Q113_A7-p1"></p>
2179 <p id="FS_Q113_A7-p2">
2180 <b>Objection 1:</b> It would seem that the justification of the ungodly does not take place in an instant, but successively, since, as already
2181 stated
2182 <a id="FS_Q113_A7-p2.1" shape="rect" href="summa.FS_Q113_A3.html">(A[3])</a>, for the justification of the ungodly, there is required a movement of free-will. Now the act of the free-will is choice,
2183 which requires the deliberation of counsel, as stated above (Q[13], A[1]). Hence, since deliberation implies a certain reasoning
2184 process, and this implies succession, the
2185 justification of the ungodly would seem to be successive.
2186 </p>
2187 <p id="FS_Q113_A7-p3">
2188 <b>Objection 2:</b> Further, the free-will's movement is not without actual consideration. But it is impossible to understand many things actually
2189 and at once, as stated above (
2190 <a id="FS_Q113_A7-p3.1" shape="rect" href="summa.FP_Q85_A4.html">FP, Q[85], A[4]</a>). Hence, since for the justification of the ungodly there is required a movement of the free-will towards several things,
2191 viz. towards God and towards sin, it would seem impossible for the justification of the ungodly to be in an instant.
2192 </p>
2193 <p id="FS_Q113_A7-p4">
2194 <b>Objection 3:</b> Further, a form that may be greater or less, e.g. blackness or whiteness, is received successively by its subject. Now grace
2195 may be greater or less, as stated above (
2196 <a id="FS_Q113_A7-p4.1" shape="rect" href="summa.FS_Q112_A4.html">Q[112], A[4]</a>). Hence it is not received suddenly by its subject. Therefore, seeing that the infusion of grace is required for the justification
2197 of the ungodly, it would seem that the justification of the ungodly cannot be in an instant.
2198 </p>
2199 <p id="FS_Q113_A7-p5">
2200 <b>Objection 4:</b> Further, the free-will's movement, which cooperates in justification, is meritorious; and hence it must proceed from grace,
2201 without which there is no merit, as we shall state further on (
2202 <a id="FS_Q113_A7-p5.1" shape="rect" href="summa.FS_Q114_A2.html">Q[114], A[2]</a>). Now a thing receives its form before operating by this form. Hence grace is first infused, and then the free-will is moved
2203 towards God and to detest sin. Hence justification is not all at once.
2204 </p>
2205 <p id="FS_Q113_A7-p6">
2206 <b>Objection 5:</b> Further, if grace is infused into the soul, there must be an instant when it first dwells in the soul; so, too, if sin is
2207 forgiven there must be a last instant that man is in sin. But it cannot be the same instant, otherwise opposites would be
2208 in the same simultaneously. Hence they must be two successive instants; between which there must be time, as the Philosopher
2209 says (Phys. vi, 1). Therefore the justification of the ungodly takes place not all at once, but
2210 successively.
2211 </p>
2212 <p id="FS_Q113_A7-p7">
2213 <b>On the contrary,</b> The justification of the ungodly is caused by the justifying grace of the Holy Spirit. Now the Holy Spirit comes to men's
2214 minds suddenly, according to
2215 <a class="scripRef" id="FS_Q113_A7-p7.1" href="./asv.html#Acts.2.2" target="asv"> Acts 2:2</a>: "And suddenly there came a sound from heaven as of a mighty wind coming," upon which the gloss says that "the grace of the
2216 Holy Ghost knows no tardy efforts." Hence the justification of the ungodly is not successive, but instantaneous.
2217 </p>
2218 <p id="FS_Q113_A7-p8">
2219 <b>I answer that,</b> The entire justification of the ungodly consists as to its origin in the infusion of grace. For it is by grace that free-will
2220 is moved and sin is remitted. Now the infusion of grace takes place in an instant and without succession. And the reason of
2221 this is that if a form be not suddenly impressed upon its subject, it is either because that subject is not disposed, or because
2222 the agent needs time to dispose the subject. Hence we see that immediately the
2223 matter is disposed by a preceding alteration, the substantial form accrues to the matter; thus because the atmosphere of itself
2224 is disposed to receive light, it is suddenly illuminated by a body actually luminous. Now it was stated (
2225 <a id="FS_Q113_A7-p8.1" shape="rect" href="summa.FS_Q112_A2.html">Q[112], A[2]</a>) that God, in order to infuse grace into the soul, needs no disposition, save what He Himself has made. And sometimes this
2226 sufficient disposition for the reception of grace He makes suddenly, sometimes gradually and
2227 successively, as stated above (
2228 <a id="FS_Q113_A7-p8.2" shape="rect" href="summa.FS_Q112_A2.html">Q[112], A[2]</a>, ad 2). For the reason why a natural agent cannot suddenly dispose matter is that in the matter there is a resistant which
2229 has some disproportion with the power of the agent; and hence we see that the stronger the agent, the more speedily is the
2230 matter disposed. Therefore, since the Divine power is infinite, it can suddenly dispose any matter whatsoever to its form;
2231 and much more man's free-will, whose movement is by nature
2232 instantaneous. Therefore the justification of the ungodly by God takes place in an instant.
2233 </p>
2234 <p id="FS_Q113_A7-p9">
2235 <b>Reply to Objection 1:</b> The movement of the free-will, which concurs in the justification of the ungodly, is a consent to detest sin, and to draw
2236 near to God; and this consent takes place suddenly. Sometimes, indeed, it happens that deliberation precedes, yet this is
2237 not of the substance of justification, but a way of justification; as local movement is a way of illumination, and alteration
2238 to generation.
2239 </p>
2240 <p id="FS_Q113_A7-p10">
2241 <b>Reply to Objection 2:</b> As stated above (
2242 <a id="FS_Q113_A7-p10.1" shape="rect" href="summa.FP_Q85_A5.html">FP, Q[85], A[5]</a>), there is nothing to prevent two things being understood at once, in so far as they are somehow one; thus we understand
2243 the subject and predicate together, inasmuch as they are united in the order of one affirmation. And in the same manner can
2244 the free-will be moved to two things at once in so far as one is ordained to the other. Now the free-will's movement towards
2245 sin is ordained to the
2246 free-will's movement towards God, since a man detests sin, as contrary to God, to Whom he wishes to cling. Hence in the justification
2247 of the ungodly the free-will simultaneously detests sin and turns to God, even as a body approaches one point and withdraws
2248 from another simultaneously.
2249 </p>
2250 <p id="FS_Q113_A7-p11">
2251 <b>Reply to Objection 3:</b> The reason why a form is not received instantaneously in the matter is not the fact that it can inhere more or less; for
2252 thus the light would not be suddenly received in the air, which can be illumined more or less. But the reason is to be sought
2253 on the part of the disposition of the matter or subject, as stated above.
2254 </p>
2255 <p id="FS_Q113_A7-p12">
2256 <b>Reply to Objection 4:</b> The same instant the form is acquired, the thing begins to operate with the form; as fire, the instant it is generated moves
2257 upwards, and if its movement was instantaneous, it would be terminated in the same instant. Now to will and not to will---the
2258 movements of the free-will---are not successive, but instantaneous. Hence the justification of the ungodly must not be successive.
2259 </p>
2260 <p id="FS_Q113_A7-p13">
2261 <b>Reply to Objection 5:</b> The succession of opposites in the same subject must be looked at differently in the things that are subject to time and
2262 in those that are above time. For in those that are in time, there is no last instant in which the previous form inheres in
2263 the subject; but there is the last time, and the first instant that the subsequent form inheres in the matter or subject;
2264 and this for the reason, that in time we are not to consider one instant, since neither
2265 do instants succeed each other immediately in time, nor points in a line, as is proved in Physic. vi, 1. But time is terminated
2266 by an instant. Hence in the whole of the previous time wherein anything is moving towards its form, it is under the opposite
2267 form; but in the last instant of this time, which is the first instant of the subsequent time, it has the form which is the
2268 term of the movement.
2269 </p>
2270 <p id="FS_Q113_A7-p14"> But in those that are above time, it is otherwise. For if there be any succession of affections or intellectual conceptions
2271 in them (as in the angels), such succession is not measured by continuous time, but by discrete time, even as the things measured
2272 are not continuous, as stated above (
2273 <a id="FS_Q113_A7-p14.1" shape="rect" href="summa.FP_Q53_A2.html">FP, Q[53], AA[2]</a>,3). In these, therefore, there is a last instant in which the preceding is, and a first instant in which the subsequent is.
2274 Nor must there be time in
2275 between, since there is no continuity of time, which this would necessitate.
2276 </p>
2277 <p id="FS_Q113_A7-p15"> Now the human mind, which is justified, is, in itself, above time, but is subject to time accidentally, inasmuch as it understands
2278 with continuity and time, with respect to the phantasms in which it considers the intelligible species, as stated above (
2279 <a id="FS_Q113_A7-p15.1" shape="rect" href="summa.FP_Q85_A1.html">FP, Q[85], AA[1]</a>,2). We must, therefore, decide from this about its change as regards the condition of temporal movements, i.e. we must say
2280 that there is no last instant that sin inheres, but a last time;
2281 whereas there is a first instant that grace inheres; and in all the time previous sin inhered.
2282 </p>
2283 <p id="FS_Q113_A7-p16"></p>
2284 <p id="FS_Q113_A7-p17"></p>
2285 <a href="summa.FS_Q113_A6.html"></a>
2286 <a href="summa.FS_Q113_A8.html"></a>
2287 </div>
2288 <div id="FS_Q113_A8" class="div4">
2289 <a href="summa.FS_Q113_A7.html"></a>
2290 <a href="summa.FS_Q113_A9.html"></a>
2291 <h4 id="FS_Q113_A8-p0.1">Whether the infusion of grace is naturally the first of the things required for the justification of the ungodly?</h4>
2292 <p id="FS_Q113_A8-p1"></p>
2293 <p id="FS_Q113_A8-p2">
2294 <b>Objection 1:</b> It would seem that the infusion of grace is not what is naturally required first for the justification of the ungodly. For
2295 we withdraw from evil before drawing near to good, according to
2296 <a class="scripRef" id="FS_Q113_A8-p2.1" href="./asv.html#Ps.33.15" target="asv"> Ps. 33:15</a>: "Turn away from evil, and do good." Now the remission of sins regards the turning away from evil, and the infusion of grace
2297 regards the turning to good. Hence the remission of sin is naturally before the infusion of grace.
2298 </p>
2299 <p id="FS_Q113_A8-p3">
2300 <b>Objection 2:</b> Further, the disposition naturally precedes the form to which it disposes. Now the free-will's movement is a disposition
2301 for the reception of grace. Therefore it naturally precedes the infusion of grace.
2302 </p>
2303 <p id="FS_Q113_A8-p4">
2304 <b>Objection 3:</b> Further, sin hinders the soul from tending freely to God. Now a hindrance to movement must be removed before the movement
2305 takes place. Hence the remission of sin and the free-will's movement towards sin are naturally before the infusion of grace.
2306 </p>
2307 <p id="FS_Q113_A8-p5">
2308 <b>On the contrary,</b> The cause is naturally prior to its effect. Now the infusion of grace is the cause of whatever is required for the justification
2309 of the ungodly, as stated above
2310 <a id="FS_Q113_A8-p5.1" shape="rect" href="summa.FS_Q113_A7.html">(A[7])</a>. Therefore it is naturally prior to it.
2311 </p>
2312 <p id="FS_Q113_A8-p6">
2313 <b>I answer that,</b> The aforesaid four things required for the justification of the ungodly are simultaneous in time, since the justification
2314 of the ungodly is not successive, as stated above
2315 <a id="FS_Q113_A8-p6.1" shape="rect" href="summa.FS_Q113_A7.html">(A[7])</a>; but in the order of nature, one is prior to another; and in their natural order the first is the infusion of grace; the
2316 second, the free-will's movement towards God; the third, the free-will's movement towards sin; the fourth, the remission of
2317 sin.
2318 </p>
2319 <p id="FS_Q113_A8-p7"> The reason for this is that in every movement the motion of the mover is naturally first; the disposition of the matter,
2320 or the movement of the moved, is second; the end or term of the movement in which the motion of the mover rests, is last.
2321 Now the motion of God the Mover is the infusion of grace, as stated above
2322 <a id="FS_Q113_A8-p7.1" shape="rect" href="summa.FS_Q113_A6.html">(A[6])</a>; the movement or disposition of the moved is the free-will's double movement; and the term or end of the movement is the
2323 remission of
2324 sin, as stated above
2325 <a id="FS_Q113_A8-p7.2" shape="rect" href="summa.FS_Q113_A6.html">(A[6])</a>. Hence in their natural order the first in the justification of the ungodly is the infusion of grace; the second is the free-will's
2326 movement towards God; the third is the free-will's movement towards sin, for he who is being justified detests sin because
2327 it is against God, and thus the free-will's movement towards God naturally precedes the free-will's movement towards sin,
2328 since it is its cause and reason; the fourth and last is the
2329 remission of sin, to which this transmutation is ordained as to an end, as stated above (
2330 <a id="FS_Q113_A8-p7.3" shape="rect" href="summa.FS_Q113_A1.html">AA[1]</a>,6).
2331 </p>
2332 <p id="FS_Q113_A8-p8">
2333 <b>Reply to Objection 1:</b> The withdrawal from one term and approach to another may be looked at in two ways: first, on the part of the thing moved,
2334 and thus the withdrawal from a term naturally precedes the approach to a term, since in the subject of movement the opposite
2335 which is put away is prior to the opposite which the subject moved attains to by its movement. But on the part of the agent
2336 it is the other way about, since the agent, by the form pre-existing in it, acts for
2337 the removal of the opposite form; as the sun by its light acts for the removal of darkness, and hence on the part of the sun,
2338 illumination is prior to the removal of darkness; but on the part of the atmosphere to be illuminated, to be freed from darkness
2339 is, in the order of nature, prior to being illuminated, although both are simultaneous in time. And since the infusion of
2340 grace and the remission of sin regard God Who justifies, hence in the order of nature the infusion of grace is prior to
2341 the freeing from sin. But if we look at what is on the part of the man justified, it is the other way about, since in the
2342 order of nature the being freed from sin is prior to the obtaining of justifying grace. Or it may be said that the term "whence"
2343 of justification is sin; and the term "whereto" is justice; and that grace is the cause of the forgiveness of sin and of obtaining
2344 of justice.
2345 </p>
2346 <p id="FS_Q113_A8-p9">
2347 <b>Reply to Objection 2:</b> The disposition of the subject precedes the reception of the form, in the order of nature; yet it follows the action of the
2348 agent, whereby the subject is disposed. And hence the free-will's movement precedes the reception of grace in the order of
2349 nature, and follows the infusion of grace.
2350 </p>
2351 <p id="FS_Q113_A8-p10">
2352 <b>Reply to Objection 3:</b> As the Philosopher says (Phys. ii, 9), in movements of the soul the movement toward the speculative principle or the practical
2353 end is the very first, but in exterior movements the removal of the impediment precedes the attainment of the end. And as
2354 the free-will's movement is a movement of the soul, in the order of nature it moves towards God as to its end, before removing
2355 the impediment of sin.
2356 </p>
2357 <p id="FS_Q113_A8-p11"></p>
2358 <p id="FS_Q113_A8-p12"></p>
2359 <a href="summa.FS_Q113_A7.html"></a>
2360 <a href="summa.FS_Q113_A9.html"></a>
2361 </div>
2362 <div id="FS_Q113_A9" class="div4">
2363 <a href="summa.FS_Q113_A8.html"></a>
2364 <a href="summa.FS_Q113_A10.html"></a>
2365 <h4 id="FS_Q113_A9-p0.1">Whether the justification of the ungodly is God's greatest work?</h4>
2366 <p id="FS_Q113_A9-p1"></p>
2367 <p id="FS_Q113_A9-p2">
2368 <b>Objection 1:</b> It would seem that the justification of the ungodly is not God's greatest work. For it is by the justification of the ungodly
2369 that we attain the grace of a wayfarer. Now by glorification we receive heavenly grace, which is greater. Hence the glorification
2370 of angels and men is a greater work than the justification of the ungodly.
2371 </p>
2372 <p id="FS_Q113_A9-p3">
2373 <b>Objection 2:</b> Further, the justification of the ungodly is ordained to the particular good of one man. But the good of the universe is
2374 greater than the good of one man, as is plain from Ethic. i, 2. Hence the creation of heaven and earth is a greater work than
2375 the justification of the ungodly.
2376 </p>
2377 <p id="FS_Q113_A9-p4">
2378 <b>Objection 3:</b> Further, to make something from nothing, where there is nought to cooperate with the agent, is greater than to make something
2379 with the cooperation of the recipient. Now in the work of creation something is made from nothing, and hence nothing can cooperate
2380 with the agent; but in the justification of the ungodly God makes something from something, i.e. a just man from a sinner,
2381 and there is a cooperation on man's part, since there is a movement of the
2382 free-will, as stated above
2383 <a id="FS_Q113_A9-p4.1" shape="rect" href="summa.FS_Q113_A3.html">(A[3])</a>. Hence the justification of the ungodly is not God's greatest work.
2384 </p>
2385 <p id="FS_Q113_A9-p5">
2386 <b>On the contrary,</b> It is written (
2387 <a class="scripRef" id="FS_Q113_A9-p5.1" href="./asv.html#Ps.144.9" target="asv">Ps. 144:9</a>): "His tender mercies are over all His works," and in a collect [*Tenth Sunday after Pentecost] we say: "O God, Who dost
2388 show forth Thine all-mightiness most by pardoning and having mercy," and Augustine, expounding the words, "greater than these
2389 shall he do" (
2390 <a class="scripRef" id="FS_Q113_A9-p5.2" href="./asv.html#John.14.12" target="asv">Jn. 14:12</a>) says that "for a just man to be made from a sinner, is greater than to create heaven and earth."
2391 </p>
2392 <p id="FS_Q113_A9-p6">
2393 <b>I answer that,</b> A work may be called great in two ways: first, on the part of the mode of action, and thus the work of creation is the greatest
2394 work, wherein something is made from nothing; secondly, a work may be called great on account of what is made, and thus the
2395 justification of the ungodly, which terminates at the eternal good of a share in the Godhead, is greater than the creation
2396 of heaven and earth, which terminates at the good of mutable nature. Hence, Augustine,
2397 after saying that "for a just man to be made from a sinner is greater than to create heaven and earth," adds, "for heaven
2398 and earth shall pass away, but the justification of the ungodly shall endure."
2399 </p>
2400 <p id="FS_Q113_A9-p7"> Again, we must bear in mind that a thing is called great in two ways: first, in an absolute quantity, and thus the gift of
2401 glory is greater than the gift of grace that sanctifies the ungodly; and in this respect the glorification of the just is
2402 greater than the justification of the ungodly. Secondly, a thing may be said to be great in proportionate quantity, and thus
2403 the gift of grace that justifies the ungodly is greater than the gift of glory that beatifies the just, for the
2404 gift of grace exceeds the worthiness of the ungodly, who are worthy of punishment, more than the gift of glory exceeds the
2405 worthiness of the just, who by the fact of their justification are worthy of glory. Hence Augustine says: "Let him that can,
2406 judge whether it is greater to create the angels just, than to justify the ungodly. Certainly, if they both betoken equal
2407 power, one betokens greater mercy."
2408 </p>
2409 <p id="FS_Q113_A9-p8"> And thus the reply to the first is clear.</p>
2410 <p id="FS_Q113_A9-p9">
2411 <b>Reply to Objection 2:</b> The good of the universe is greater than the particular good of one, if we consider both in the same genus. But the good
2412 of grace in one is greater than the good of nature in the whole universe.
2413 </p>
2414 <p id="FS_Q113_A9-p10">
2415 <b>Reply to Objection 3:</b> This objection rests on the manner of acting, in which way creation is God's greatest work.
2416 </p>
2417 <p id="FS_Q113_A9-p11"></p>
2418 <p id="FS_Q113_A9-p12"></p>
2419 <a href="summa.FS_Q113_A8.html"></a>
2420 <a href="summa.FS_Q113_A10.html"></a>
2421 </div>
2422 <div id="FS_Q113_A10" class="div4">
2423 <a href="summa.FS_Q113_A9.html"></a>
2424 <a href="summa.FS_Q114.html"></a>
2425 <h4 id="FS_Q113_A10-p0.1">Whether the justification of the ungodly is a miraculous work?</h4>
2426 <p id="FS_Q113_A10-p1"></p>
2427 <p id="FS_Q113_A10-p2">
2428 <b>Objection 1:</b> It would seem that the justification of the ungodly is a miraculous work. For miraculous works are greater than non-miraculous.
2429 Now the justification of the ungodly is greater than the other miraculous works, as is clear from the quotation from Augustine
2430
2431 <a id="FS_Q113_A10-p2.1" shape="rect" href="summa.FS_Q113_A9.html">(A[9])</a>. Hence the justification of the ungodly is a miraculous work.
2432 </p>
2433 <p id="FS_Q113_A10-p3">
2434 <b>Objection 2:</b> Further, the movement of the will in the soul is like the natural inclination in natural things. But when God works in natural
2435 things against their inclination of their nature, it is a miraculous work, as when He gave sight to the blind or raised the
2436 dead. Now the will of the ungodly is bent on evil. Hence, since God in justifying a man moves him to good, it would seem that
2437 the justification of the ungodly is miraculous.
2438 </p>
2439 <p id="FS_Q113_A10-p4">
2440 <b>Objection 3:</b> Further, as wisdom is a gift of God, so also is justice. Now it is miraculous that anyone should suddenly obtain wisdom from
2441 God without study. Therefore it is miraculous that the ungodly should be justified by God.
2442 </p>
2443 <p id="FS_Q113_A10-p5">
2444 <b>On the contrary,</b> Miraculous works are beyond natural power. Now the justification of the ungodly is not beyond natural power; for Augustine
2445 says (De Praed. Sanct. v) that "to be capable of having faith and to be capable of having charity belongs to man's nature;
2446 but to have faith and charity belongs to the grace of the faithful." Therefore the justification of the ungodly is not miraculous.
2447 </p>
2448 <p id="FS_Q113_A10-p6">
2449 <b>I answer that,</b> In miraculous works it is usual to find three things: the first is on the part of the active power, because they can only
2450 be performed by Divine power; and they are simply wondrous, since their cause is hidden, as stated above (
2451 <a id="FS_Q113_A10-p6.1" shape="rect" href="summa.FP_Q105_A7.html">FP, Q[105], A[7]</a>). And thus both the justification of the ungodly and the creation of the world, and, generally speaking, every work that
2452 can be done by God alone, is miraculous.
2453 </p>
2454 <p id="FS_Q113_A10-p7"> Secondly, in certain miraculous works it is found that the form introduced is beyond the natural power of such matter, as
2455 in the resurrection of the dead, life is above the natural power of such a body. And thus the justification of the ungodly
2456 is not miraculous, because the soul is naturally capable of grace; since from its having been made to the likeness of God,
2457 it is fit to receive God by grace, as Augustine says, in the above quotation.
2458 </p>
2459 <p id="FS_Q113_A10-p8"> Thirdly, in miraculous works something is found besides the usual and customary order of causing an effect, as when a sick
2460 man suddenly and beyond the wonted course of healing by nature or art, receives perfect health; and thus the justification
2461 of the ungodly is sometimes miraculous and sometimes not. For the common and wonted course of justification is that God moves
2462 the soul interiorly and that man is converted to God, first by an imperfect conversion, that it may afterwards
2463 become perfect; because "charity begun merits increase, and when increased merits perfection," as Augustine says (In Epist.
2464 Joan. Tract. v). Yet God sometimes moves the soul so vehemently that it reaches the perfection of justice at once, as took
2465 place in the conversion of Paul, which was accompanied at the same time by a miraculous external prostration. Hence the conversion
2466 of Paul is commemorated in the Church as miraculous.
2467 </p>
2468 <p id="FS_Q113_A10-p9">
2469 <b>Reply to Objection 1:</b> Certain miraculous works, although they are less than the justification of the ungodly, as regards the good caused, are beyond
2470 the wonted order of such effects, and thus have more of the nature of a miracle.
2471 </p>
2472 <p id="FS_Q113_A10-p10">
2473 <b>Reply to Objection 2:</b> It is not a miraculous work, whenever a natural thing is moved contrary to its inclination, otherwise it would be miraculous
2474 for water to be heated, or for a stone to be thrown upwards; but only whenever this takes place beyond the order of the proper
2475 cause, which naturally does this. Now no other cause save God can justify the ungodly, even as nothing save fire can heat
2476 water. Hence the justification of the ungodly by God is not miraculous in this
2477 respect.
2478 </p>
2479 <p id="FS_Q113_A10-p11">
2480 <b>Reply to Objection 3:</b> A man naturally acquires wisdom and knowledge from God by his own talent and study. Hence it is miraculous when a man is
2481 made wise or learned outside this order. But a man does not naturally acquire justifying grace by his own action, but by God's.
2482 Hence there is no parity.
2483 </p>
2484 <p id="FS_Q113_A10-p12"></p>
2485 <p id="FS_Q113_A10-p13"></p>
2486 <a href="summa.FS_Q113_A9.html"></a>
2487 <a href="summa.FS_Q114.html"></a>
2488 </div>
2489 <a href="summa.FS_Q112_A5.html"></a>
2490 <a href="summa.FS_Q113_A1.html"></a>
2491 </div>
2492 <div id="FS_Q114" class="div3">
2493 <a href="summa.FS_Q113_A10.html"></a>
2494 <a href="summa.FS_Q114_A1.html"></a>
2495 <h3 id="FS_Q114-p0.1">OF MERIT (TEN ARTICLES)</h3>
2496 <p id="FS_Q114-p1"></p>
2497 <p id="FS_Q114-p2"> We must now consider merit, which is the effect of cooperating grace; and under this head there are ten points of inquiry:</p>
2498 <p id="FS_Q114-p3"> (1) Whether a man can merit anything from God?</p>
2499 <p id="FS_Q114-p4"> (2) Whether without grace anyone can merit eternal life?</p>
2500 <p id="FS_Q114-p5"> (3) Whether anyone with grace may merit eternal life condignly?</p>
2501 <p id="FS_Q114-p6"> (4) Whether it is chiefly through the instrumentality of charity that grace is the principle of merit?</p>
2502 <p id="FS_Q114-p7"> (5) Whether a man may merit the first grace for himself?</p>
2503 <p id="FS_Q114-p8"> (6) Whether he may merit it for someone else?</p>
2504 <p id="FS_Q114-p9"> (7) Whether anyone can merit restoration after sin?</p>
2505 <p id="FS_Q114-p10"> (8) Whether he can merit for himself an increase of grace or charity?</p>
2506 <p id="FS_Q114-p11"> (9) Whether he can merit final perseverance?</p>
2507 <p id="FS_Q114-p12"> (10) Whether temporal goods fall under merit?</p>
2508 <div id="FS_Q114_A1" class="div4">
2509 <a href="summa.FS_Q114.html"></a>
2510 <a href="summa.FS_Q114_A2.html"></a>
2511 <h4 id="FS_Q114_A1-p0.1">Whether a man may merit anything from God?</h4>
2512 <p id="FS_Q114_A1-p1"></p>
2513 <p id="FS_Q114_A1-p2">
2514 <b>Objection 1:</b> It would seem that a man can merit nothing from God. For no one, it would seem, merits by giving another his due. But by
2515 all the good we do, we cannot make sufficient return to God, since yet more is His due, as also the Philosopher says (Ethic.
2516 viii, 14). Hence it is written (
2517 <a class="scripRef" id="FS_Q114_A1-p2.1" href="./asv.html#Luke.17.10" target="asv">Lk. 17:10</a>): "When you have done all these things that are commanded you, say: We are unprofitable servants; we have done that which
2518 we ought to do." Therefore a man can merit nothing
2519 from God.
2520 </p>
2521 <p id="FS_Q114_A1-p3">
2522 <b>Objection 2:</b> Further, it would seem that a man merits nothing from God, by what profits himself only, and profits God nothing. Now by
2523 acting well, a man profits himself or another man, but not God, for it is written (
2524 <a class="scripRef" id="FS_Q114_A1-p3.1" href="./asv.html#Job.35.7" target="asv">Job 35:7</a>): "If thou do justly, what shalt thou give Him, or what shall He receive of thy hand." Hence a man can merit nothing from
2525 God.
2526 </p>
2527 <p id="FS_Q114_A1-p4">
2528 <b>Objection 3:</b> Further, whoever merits anything from another makes him his debtor; for a man's wage is a debt due to him. Now God is no
2529 one's debtor; hence it is written (
2530 <a class="scripRef" id="FS_Q114_A1-p4.1" href="./asv.html#Rom.11.35" target="asv">Rom. 11:35</a>): "Who hath first given to Him, and recompense shall be made to him?" Hence no one can merit anything from God.
2531 </p>
2532 <p id="FS_Q114_A1-p5">
2533 <b>On the contrary,</b> It is written (
2534 <a class="scripRef" id="FS_Q114_A1-p5.1" href="./asv.html#Jer.31.16" target="asv">Jer. 31:16</a>): "There is a reward for thy work." Now a reward means something bestowed by reason of merit. Hence it would seem that a
2535 man may merit from God.
2536 </p>
2537 <p id="FS_Q114_A1-p6">
2538 <b>I answer that,</b> Merit and reward refer to the same, for a reward means something given anyone in return for work or toil, as a price for
2539 it. Hence, as it is an act of justice to give a just price for anything received from another, so also is it an act of justice
2540 to make a return for work or toil. Now justice is a kind of equality, as is clear from the Philosopher (Ethic. v, 3), and
2541 hence justice is simply between those that are simply equal; but where there is no absolute
2542 equality between them, neither is there absolute justice, but there may be a certain manner of justice, as when we speak of
2543 a father's or a master's right (Ethic. v, 6), as the Philosopher says. And hence where there is justice simply, there is the
2544 character of merit and reward simply. But where there is no simple right, but only relative, there is no character of merit
2545 simply, but only relatively, in so far as the character of justice is found there, since the child merits something from his
2546 father and the slave from his lord.
2547 </p>
2548 <p id="FS_Q114_A1-p7"> Now it is clear that between God and man there is the greatest inequality: for they are infinitely apart, and all man's good
2549 is from God. Hence there can be no justice of absolute equality between man and God, but only of a certain proportion, inasmuch
2550 as both operate after their own manner. Now the manner and measure of human virtue is in man from God. Hence man's merit with
2551 God only exists on the presupposition of the Divine ordination, so that man obtains from God, as a
2552 reward of his operation, what God gave him the power of operation for, even as natural things by their proper movements and
2553 operations obtain that to which they were ordained by God; differently, indeed, since the rational creature moves itself to
2554 act by its free-will, hence its action has the character of merit, which is not so in other creatures.
2555 </p>
2556 <p id="FS_Q114_A1-p8">
2557 <b>Reply to Objection 1:</b> Man merits, inasmuch as he does what he ought, by his free-will; otherwise the act of justice whereby anyone discharges a
2558 debt would not be meritorious.
2559 </p>
2560 <p id="FS_Q114_A1-p9">
2561 <b>Reply to Objection 2:</b> God seeks from our goods not profit, but glory, i.e. the manifestation of His goodness; even as He seeks it also in His own
2562 works. Now nothing accrues to Him, but only to ourselves, by our worship of Him. Hence we merit from God, not that by our
2563 works anything accrues to Him, but inasmuch as we work for His glory.
2564 </p>
2565 <p id="FS_Q114_A1-p10">
2566 <b>Reply to Objection 3:</b> Since our action has the character of merit, only on the presupposition of the Divine ordination, it does not follow that
2567 God is made our debtor simply, but His own, inasmuch as it is right that His will should be carried out.
2568 </p>
2569 <p id="FS_Q114_A1-p11"></p>
2570 <p id="FS_Q114_A1-p12"></p>
2571 <a href="summa.FS_Q114.html"></a>
2572 <a href="summa.FS_Q114_A2.html"></a>
2573 </div>
2574 <div id="FS_Q114_A2" class="div4">
2575 <a href="summa.FS_Q114_A1.html"></a>
2576 <a href="summa.FS_Q114_A3.html"></a>
2577 <h4 id="FS_Q114_A2-p0.1">Whether anyone without grace can merit eternal life?</h4>
2578 <p id="FS_Q114_A2-p1"></p>
2579 <p id="FS_Q114_A2-p2">
2580 <b>Objection 1:</b> It would seem that without grace anyone can merit eternal life. For man merits from God what he is divinely ordained to,
2581 as stated above
2582 <a id="FS_Q114_A2-p2.1" shape="rect" href="summa.FS_Q114_A1.html">(A[1])</a>. Now man by his nature is ordained to beatitude as his end; hence, too, he naturally wishes to be blessed. Hence man by his
2583 natural endowments and without grace can merit beatitude which is eternal life.
2584 </p>
2585 <p id="FS_Q114_A2-p3">
2586 <b>Objection 2:</b> Further, the less a work is due, the more meritorious it is. Now, less due is that work which is done by one who has received
2587 fewer benefits. Hence, since he who has only natural endowments has received fewer gifts from God, than he who has gratuitous
2588 gifts as well as nature, it would seem that his works are more meritorious with God. And thus if he who has grace can merit
2589 eternal life to some extent, much more may he who has no grace.
2590 </p>
2591 <p id="FS_Q114_A2-p4">
2592 <b>Objection 3:</b> Further, God's mercy and liberality infinitely surpass human mercy and liberality. Now a man may merit from another, even
2593 though he has not hitherto had his grace. Much more, therefore, would it seem that a man without grace may merit eternal life.
2594 </p>
2595 <p id="FS_Q114_A2-p5">
2596 <b>On the contrary,</b> The Apostle says (
2597 <a class="scripRef" id="FS_Q114_A2-p5.1" href="./asv.html#Rom.6.23" target="asv">Rom. 6:23</a>): "The grace of God, life everlasting."
2598 </p>
2599 <p id="FS_Q114_A2-p6">
2600 <b>I answer that,</b> Man without grace may be looked at in two states, as was said above (
2601 <a id="FS_Q114_A2-p6.1" shape="rect" href="summa.FS_Q109_A2.html">Q[109], A[2]</a>): the first, a state of perfect nature, in which Adam was before his sin; the second, a state of corrupt nature, in which
2602 we are before being restored by grace. Therefore, if we speak of man in the first state, there is only one reason why man
2603 cannot merit eternal life without grace, by his purely natural endowments, viz. because man's merit depends on
2604 the Divine pre-ordination. Now no act of anything whatsoever is divinely ordained to anything exceeding the proportion of
2605 the powers which are the principles of its act; for it is a law of Divine providence that nothing shall act beyond its powers.
2606 Now everlasting life is a good exceeding the proportion of created nature; since it exceeds its knowledge and desire, according
2607 to
2608 <a class="scripRef" id="FS_Q114_A2-p6.2" href="./asv.html#iCor.2.9" target="asv">1 Cor. 2:9</a>: "Eye hath not seen, nor ear heard, neither hath it entered into the heart of man." And
2609 hence it is that no created nature is a sufficient principle of an act meritorious of eternal life, unless there is added
2610 a supernatural gift, which we call grace. But if we speak of man as existing in sin, a second reason is added to this, viz.
2611 the impediment of sin. For since sin is an offense against God, excluding us from eternal life, as is clear from what has
2612 been said above (
2613 <a id="FS_Q114_A2-p6.3" shape="rect" href="summa.FS_Q71_A6.html">Q[71], A[6]</a>;
2614 <a id="FS_Q114_A2-p6.4" shape="rect" href="summa.FS_Q113_A2.html"> Q[113], A[2]</a>), no one existing in a state of
2615 mortal sin can merit eternal life unless first he be reconciled to God, through his sin being forgiven, which is brought about
2616 by grace. For the sinner deserves not life, but death, according to
2617 <a class="scripRef" id="FS_Q114_A2-p6.5" href="./asv.html#Rom.6.23" target="asv">Rom. 6:23</a>: "The wages of sin is death."
2618 </p>
2619 <p id="FS_Q114_A2-p7">
2620 <b>Reply to Objection 1:</b> God ordained human nature to attain the end of eternal life, not by its own strength, but by the help of grace; and in this
2621 way its act can be meritorious of eternal life.
2622 </p>
2623 <p id="FS_Q114_A2-p8">
2624 <b>Reply to Objection 2:</b> Without grace a man cannot have a work equal to a work proceeding from grace, since the more perfect the principle, the more
2625 perfect the action. But the objection would hold good, if we supposed the operations equal in both cases.
2626 </p>
2627 <p id="FS_Q114_A2-p9">
2628 <b>Reply to Objection 3:</b> With regard to the first reason adduced, the case is different in God and in man. For a man receives all his power of well-doing
2629 from God, and not from man. Hence a man can merit nothing from God except by His gift, which the Apostle expresses aptly saying
2630 (
2631 <a class="scripRef" id="FS_Q114_A2-p9.1" href="./asv.html#Rom.11.35" target="asv">Rom. 11:35</a>): "Who hath first given to Him, and recompense shall be made to him?" But man may merit from man, before he has received
2632 anything from him, by what he has received
2633 from God.
2634 </p>
2635 <p id="FS_Q114_A2-p10"> But as regards the second proof taken from the impediment of sin, the case is similar with man and God, since one man cannot
2636 merit from another whom he has offended, unless he makes satisfaction to him and is reconciled.
2637 </p>
2638 <p id="FS_Q114_A2-p11"></p>
2639 <p id="FS_Q114_A2-p12"></p>
2640 <a href="summa.FS_Q114_A1.html"></a>
2641 <a href="summa.FS_Q114_A3.html"></a>
2642 </div>
2643 <div id="FS_Q114_A3" class="div4">
2644 <a href="summa.FS_Q114_A2.html"></a>
2645 <a href="summa.FS_Q114_A4.html"></a>
2646 <h4 id="FS_Q114_A3-p0.1">Whether a man in grace can merit eternal life condignly?</h4>
2647 <p id="FS_Q114_A3-p1"></p>
2648 <p id="FS_Q114_A3-p2">
2649 <b>Objection 1:</b> It would seem that a man in grace cannot merit eternal life condignly, for the Apostle says (
2650 <a class="scripRef" id="FS_Q114_A3-p2.1" href="./asv.html#Rom.8.18" target="asv">Rom. 8:18</a>): "The sufferings of this time are not worthy [condignae] to be compared with the glory to come, that shall be revealed in
2651 us." But of all meritorious works, the sufferings of the saints would seem the most meritorious. Therefore no works of men
2652 are meritorious of eternal life condignly.
2653 </p>
2654 <p id="FS_Q114_A3-p3">
2655 <b>Objection 2:</b> Further, on
2656 <a class="scripRef" id="FS_Q114_A3-p3.1" href="./asv.html#Rom.6.23" target="asv"> Rom. 6:23, </a> "The grace of God, life everlasting," a gloss says: "He might have truly said: 'The wages of justice, life everlasting';
2657 but He preferred to say 'The grace of God, life everlasting,' that we may know that God leads us to life everlasting of His
2658 own mercy and not by our merits." Now when anyone merits something condignly he receives it not from mercy, but from merit.
2659 Hence it would seem that a man with grace cannot
2660 merit life everlasting condignly.
2661 </p>
2662 <p id="FS_Q114_A3-p4">
2663 <b>Objection 3:</b> Further, merit that equals the reward, would seem to be condign. Now no act of the present life can equal everlasting life,
2664 which surpasses our knowledge and our desire, and moreover, surpasses the charity or love of the wayfarer, even as it exceeds
2665 nature. Therefore with grace a man cannot merit eternal life condignly.
2666 </p>
2667 <p id="FS_Q114_A3-p5">
2668 <b>On the contrary,</b> What is granted in accordance with a fair judgment, would seem a condign reward. But life everlasting is granted by God,
2669 in accordance with the judgment of justice, according to
2670 <a class="scripRef" id="FS_Q114_A3-p5.1" href="./asv.html#iiTim.4.8" target="asv">2 Tim. 4:8</a>: "As to the rest, there is laid up for me a crown of justice, which the Lord, the just judge, will render to me in that day."
2671 Therefore man merits everlasting life condignly.
2672 </p>
2673 <p id="FS_Q114_A3-p6">
2674 <b>I answer that,</b> Man's meritorious work may be considered in two ways: first, as it proceeds from free-will; secondly, as it proceeds from
2675 the grace of the Holy Ghost. If it is considered as regards the substance of the work, and inasmuch as it springs from the
2676 free-will, there can be no condignity because of the very great inequality. But there is congruity, on account of an equality
2677 of proportion: for it would seem congruous that, if a man does what he can, God should
2678 reward him according to the excellence of his power.
2679 </p>
2680 <p id="FS_Q114_A3-p7"> If, however, we speak of a meritorious work, inasmuch as it proceeds from the grace of the Holy Ghost moving us to life everlasting,
2681 it is meritorious of life everlasting condignly. For thus the value of its merit depends upon the power of the Holy Ghost
2682 moving us to life everlasting according to
2683 <a class="scripRef" id="FS_Q114_A3-p7.1" href="./asv.html#John.4.14" target="asv"> Jn. 4:14</a>: "Shall become in him a fount of water springing up into life everlasting." And the worth of the work depends on the dignity
2684 of grace, whereby a man, being
2685 made a partaker of the Divine Nature, is adopted as a son of God, to whom the inheritance is due by right of adoption, according
2686 to
2687 <a class="scripRef" id="FS_Q114_A3-p7.2" href="./asv.html#Rom.8.17" target="asv"> Rom. 8:17</a>: "If sons, heirs also."
2688 </p>
2689 <p id="FS_Q114_A3-p8">
2690 <b>Reply to Objection 1:</b> The Apostle is speaking of the substance of these sufferings.
2691 </p>
2692 <p id="FS_Q114_A3-p9">
2693 <b>Reply to Objection 2:</b> This saying is to be understood of the first cause of our reaching everlasting life, viz. God's mercy. But our merit is a
2694 subsequent cause.
2695 </p>
2696 <p id="FS_Q114_A3-p10">
2697 <b>Reply to Objection 3:</b> The grace of the Holy Ghost which we have at present, although unequal to glory in act, is equal to it virtually as the seed
2698 of a tree, wherein the whole tree is virtually. So likewise by grace of the Holy Ghost dwells in man; and He is a sufficient
2699 cause of life everlasting; hence,
2700 <a class="scripRef" id="FS_Q114_A3-p10.1" href="./asv.html#iiCor.1.22" target="asv">2 Cor. 1:22, </a> He is called the "pledge" of our inheritance.
2701 </p>
2702 <p id="FS_Q114_A3-p11"></p>
2703 <p id="FS_Q114_A3-p12"></p>
2704 <a href="summa.FS_Q114_A2.html"></a>
2705 <a href="summa.FS_Q114_A4.html"></a>
2706 </div>
2707 <div id="FS_Q114_A4" class="div4">
2708 <a href="summa.FS_Q114_A3.html"></a>
2709 <a href="summa.FS_Q114_A5.html"></a>
2710 <h4 id="FS_Q114_A4-p0.1">Whether grace is the principle of merit through charity rather than the other virtues?</h4>
2711 <p id="FS_Q114_A4-p1"></p>
2712 <p id="FS_Q114_A4-p2">
2713 <b>Objection 1:</b> It would seem that grace is not the principle of merit through charity rather than the other virtues. For wages are due to
2714 work, according to
2715 <a class="scripRef" id="FS_Q114_A4-p2.1" href="./asv.html#Matt.20.8" target="asv"> Mat. 20:8</a>: "Call the laborers and pay them their hire." Now every virtue is a principle of some operation, since virtue is an operative
2716 habit, as stated above (
2717 <a id="FS_Q114_A4-p2.2" shape="rect" href="summa.FS_Q55_A2.html">Q[55], A[2]</a>). Hence every virtue is equally a principle of merit.
2718 </p>
2719 <p id="FS_Q114_A4-p3">
2720 <b>Objection 2:</b> Further, the Apostle says (
2721 <a class="scripRef" id="FS_Q114_A4-p3.1" href="./asv.html#iCor.3.8" target="asv">1 Cor. 3:8</a>): "Every man shall receive his own reward according to his labor." Now charity lessens rather than increases the labor, because
2722 as Augustine says (De Verbis Dom., Serm. lxx), "love makes all hard and repulsive tasks easy and next to nothing." Hence charity
2723 is no greater principle of merit than any other virtue.
2724 </p>
2725 <p id="FS_Q114_A4-p4">
2726 <b>Objection 3:</b> Further, the greatest principle of merit would seem to be the one whose acts are most meritorious. But the acts of faith
2727 and patience or fortitude would seem to be the most meritorious, as appears in the martyrs, who strove for the faith patiently
2728 and bravely even till death. Hence other virtues are a greater principle of merit than charity.
2729 </p>
2730 <p id="FS_Q114_A4-p5">
2731 <b>On the contrary,</b> Our Lord said (
2732 <a class="scripRef" id="FS_Q114_A4-p5.1" href="./asv.html#John.14.21" target="asv">Jn. 14:21</a>): "He that loveth Me, shall be loved of My Father; and I will love him and will manifest Myself to him." Now everlasting
2733 life consists in the manifest knowledge of God, according to
2734 <a class="scripRef" id="FS_Q114_A4-p5.2" href="./asv.html#John.17.3" target="asv"> Jn. 17:3</a>: "This is eternal life: that they may know Thee, the only true" and living "God." Hence the merit of eternal life rests chiefly
2735 with charity.
2736 </p>
2737 <p id="FS_Q114_A4-p6">
2738 <b>I answer that,</b> As we may gather from what has been stated above
2739 <a id="FS_Q114_A4-p6.1" shape="rect" href="summa.FS_Q114_A1.html">(A[1])</a>, human acts have the nature of merit from two causes: first and chiefly from the Divine ordination, inasmuch as acts are
2740 said to merit that good to which man is divinely ordained. Secondly, on the part of free-will, inasmuch as man, more than
2741 other creatures, has the power of voluntary acts by acting by himself. And in both these ways does merit chiefly rest with
2742 charity. For
2743 we must bear in mind that everlasting life consists in the enjoyment of God. Now the human mind's movement to the fruition
2744 of the Divine good is the proper act of charity, whereby all the acts of the other virtues are ordained to this end, since
2745 all the other virtues are commanded by charity. Hence the merit of life everlasting pertains first to charity, and secondly,
2746 to the other virtues, inasmuch as their acts are commanded by charity. So, likewise, is it manifest that what we do out of
2747 love
2748 we do most willingly. Hence, even inasmuch as merit depends on voluntariness, merit is chiefly attributed to charity.
2749 </p>
2750 <p id="FS_Q114_A4-p7">
2751 <b>Reply to Objection 1:</b> Charity, inasmuch as it has the last end for object, moves the other virtues to act. For the habit to which the end pertains
2752 always commands the habits to which the means pertain, as was said above (
2753 <a id="FS_Q114_A4-p7.1" shape="rect" href="summa.FS_Q9_A1.html">Q[9], A[1]</a>).
2754 </p>
2755 <p id="FS_Q114_A4-p8">
2756 <b>Reply to Objection 2:</b> A work can be toilsome and difficult in two ways: first, from the greatness of the work, and thus the greatness of the work
2757 pertains to the increase of merit; and thus charity does not lessen the toil---rather, it makes us undertake the greatest
2758 toils, "for it does great things, if it exists," as Gregory says (Hom. in Evang. xxx). Secondly, from the defect of the operator;
2759 for what is not done with a ready will is hard and difficult to all of us, and
2760 this toil lessens merit and is removed by charity.
2761 </p>
2762 <p id="FS_Q114_A4-p9">
2763 <b>Reply to Objection 3:</b> The act of faith is not meritorious unless "faith . . . worketh by charity" (
2764 <a class="scripRef" id="FS_Q114_A4-p9.1" href="./asv.html#Gal.5.6" target="asv">Gal. 5:6</a>). So, too, the acts of patience and fortitude are not meritorious unless a man does them out of charity, according to
2765 <a class="scripRef" id="FS_Q114_A4-p9.2" href="./asv.html#iCor.13.3" target="asv">1 Cor. 13:3</a>: "If I should deliver my body to be burned, and have not charity, it profiteth me nothing."
2766 </p>
2767 <p id="FS_Q114_A4-p10"></p>
2768 <p id="FS_Q114_A4-p11"></p>
2769 <a href="summa.FS_Q114_A3.html"></a>
2770 <a href="summa.FS_Q114_A5.html"></a>
2771 </div>
2772 <div id="FS_Q114_A5" class="div4">
2773 <a href="summa.FS_Q114_A4.html"></a>
2774 <a href="summa.FS_Q114_A6.html"></a>
2775 <h4 id="FS_Q114_A5-p0.1">Whether a man may merit for himself the first grace?</h4>
2776 <p id="FS_Q114_A5-p1"></p>
2777 <p id="FS_Q114_A5-p2">
2778 <b>Objection 1:</b> It would seem that a man may merit for himself the first grace, because, as Augustine says (Ep. clxxxvi), "faith merits justification."
2779 Now a man is justified by the first grace. Therefore a man may merit the first grace.
2780 </p>
2781 <p id="FS_Q114_A5-p3">
2782 <b>Objection 2:</b> Further, God gives grace only to the worthy. Now, no one is said to be worthy of some good, unless he has merited it condignly.
2783 Therefore we may merit the first grace condignly.
2784 </p>
2785 <p id="FS_Q114_A5-p4">
2786 <b>Objection 3:</b> Further, with men we may merit a gift already received. Thus if a man receives a horse from his master, he merits it by a
2787 good use of it in his master's service. Now God is much more bountiful than man. Much more, therefore, may a man, by subsequent
2788 works, merit the first grace already received from God.
2789 </p>
2790 <p id="FS_Q114_A5-p5">
2791 <b>On the contrary,</b> The nature of grace is repugnant to reward of works, according to
2792 <a class="scripRef" id="FS_Q114_A5-p5.1" href="./asv.html#Rom.4.4" target="asv"> Rom. 4:4</a>: "Now to him that worketh, the reward is not reckoned according to grace but according to debt." Now a man merits what is
2793 reckoned to him according to debt, as the reward of his works. Hence a man may not merit the first grace.
2794 </p>
2795 <p id="FS_Q114_A5-p6">
2796 <b>I answer that,</b> The gift of grace may be considered in two ways: first in the nature of a gratuitous gift, and thus it is manifest that all
2797 merit is repugnant to grace, since as the Apostle says (
2798 <a class="scripRef" id="FS_Q114_A5-p6.1" href="./asv.html#Rom.11.6" target="asv">Rom. 11:6</a>), "if by grace, it is not now by works." Secondly, it may be considered as regards the nature of the thing given, and thus,
2799 also, it cannot come under the merit of him who has not grace, both because it exceeds the proportion of nature, and because
2800 previous to grace a man in the state of sin has an obstacle to his meriting grace, viz. sin. But when anyone has grace, the
2801 grace already possessed cannot come under merit, since reward is the term of the work, but grace is the principle of all our
2802 good works, as stated above (
2803 <a id="FS_Q114_A5-p6.2" shape="rect" href="summa.FS_Q109.html">Q[109])</a>. But of anyone merits a further gratuitous gift by virtue of the preceding grace, it would not be the first grace. Hence
2804 it is manifest that no one can merit for himself the first grace.
2805 </p>
2806 <p id="FS_Q114_A5-p7">
2807 <b>Reply to Objection 1:</b> As Augustine says (Retract. i, 23), he was deceived on this point for a time, believing the beginning of faith to be from
2808 us, and its consummation to be granted us by God; and this he here retracts. And seemingly it is in this sense that he speaks
2809 of faith as meriting justification. But if we suppose, as indeed it is a truth of faith, that the beginning of faith is in
2810 us from God, the first act must flow from grace; and thus it cannot be meritorious
2811 of the first grace. Therefore man is justified by faith, not as though man, by believing, were to merit justification, but
2812 that, he believes, whilst he is being justified; inasmuch as a movement of faith is required for the justification of the
2813 ungodly, as stated above (
2814 <a id="FS_Q114_A5-p7.1" shape="rect" href="summa.FS_Q113_A4.html">Q[113], A[4]</a>).
2815 </p>
2816 <p id="FS_Q114_A5-p8">
2817 <b>Reply to Objection 2:</b> God gives grace to none but to the worthy, not that they were previously worthy, but that by His grace He makes them worthy,
2818 Who alone "can make him clean that is conceived of unclean seed" (
2819 <a class="scripRef" id="FS_Q114_A5-p8.1" href="./asv.html#Job.14.4" target="asv">Job 14:4</a>).
2820 </p>
2821 <p id="FS_Q114_A5-p9">
2822 <b>Reply to Objection 3:</b> Man's every good work proceeds from the first grace as from its principle; but not from any gift of man. Consequently, there
2823 is no comparison between gifts of grace and gifts of men.
2824 </p>
2825 <p id="FS_Q114_A5-p10"></p>
2826 <p id="FS_Q114_A5-p11"></p>
2827 <a href="summa.FS_Q114_A4.html"></a>
2828 <a href="summa.FS_Q114_A6.html"></a>
2829 </div>
2830 <div id="FS_Q114_A6" class="div4">
2831 <a href="summa.FS_Q114_A5.html"></a>
2832 <a href="summa.FS_Q114_A7.html"></a>
2833 <h4 id="FS_Q114_A6-p0.1">Whether a man can merit the first grace for another?</h4>
2834 <p id="FS_Q114_A6-p1"></p>
2835 <p id="FS_Q114_A6-p2">
2836 <b>Objection 1:</b> It would seem that a man can merit the first grace for another. Because on
2837 <a class="scripRef" id="FS_Q114_A6-p2.1" href="./asv.html#Matt.9.2" target="asv"> Mat. 9:2</a>: "Jesus seeing their faith," etc. a gloss says: "How much is our personal faith worth with God, Who set such a price on another's
2838 faith, as to heal the man both inwardly and outwardly!" Now inward healing is brought about by grace. Hence a man can merit
2839 the first grace for another.
2840 </p>
2841 <p id="FS_Q114_A6-p3">
2842 <b>Objection 2:</b> Further, the prayers of the just are not void, but efficacious, according to
2843 <a class="scripRef" id="FS_Q114_A6-p3.1" href="./asv.html#Jas.5.16" target="asv"> James 5:16</a>: "The continued prayer of a just man availeth much." Now he had previously said: "Pray one for another, that you may be saved."
2844 Hence, since man's salvation can only be brought about by grace, it seems that one man may merit for another his first grace.
2845 </p>
2846 <p id="FS_Q114_A6-p4">
2847 <b>Objection 3:</b> Further, it is written (
2848 <a class="scripRef" id="FS_Q114_A6-p4.1" href="./asv.html#Luke.16.9" target="asv">Lk. 16:9</a>): "Make unto you friends of the mammon of iniquity, that when you shall fail they may receive you into everlasting dwellings."
2849 Now it is through grace alone that anyone is received into everlasting dwellings, for by it alone does anyone merit everlasting
2850 life as stated above
2851 <a id="FS_Q114_A6-p4.2" shape="rect" href="summa.FS_Q114_A2.html">(A[2];</a> Q[109], A[5]). Hence one man may by merit obtain for another his first grace.
2852 </p>
2853 <p id="FS_Q114_A6-p5">
2854 <b>On the contrary,</b> It is written (
2855 <a class="scripRef" id="FS_Q114_A6-p5.1" href="./asv.html#Jer.15.1" target="asv">Jer. 15:1</a>): "If Moses and Samuel shall stand before Me, My soul is not towards this people" ---yet they had great merit with God. Hence
2856 it seems that no one can merit the first grace for another.
2857 </p>
2858 <p id="FS_Q114_A6-p6">
2859 <b>I answer that,</b> As shown above (
2860 <a id="FS_Q114_A6-p6.1" shape="rect" href="summa.FS_Q114_A1.html">AA[1]</a>,3,4), our works are meritorious from two causes: first, by virtue of the Divine motion; and thus we merit condignly; secondly,
2861 according as they proceed from free-will in so far as we do them willingly, and thus they have congruous merit, since it is
2862 congruous that when a man makes good use of his power God should by His super-excellent power work still higher things. And
2863 therefore it is clear that no one can
2864 merit condignly for another his first grace, save Christ alone; since each one of us is moved by God to reach life everlasting
2865 through the gift of grace; hence condign merit does not reach beyond this motion. But Christ's soul is moved by God through
2866 grace, not only so as to reach the glory of life everlasting, but so as to lead others to it, inasmuch as He is the Head of
2867 the Church, and the Author of human salvation, according to
2868 <a class="scripRef" id="FS_Q114_A6-p6.2" href="./asv.html#Heb.2.10" target="asv"> Heb. 2:10</a>: "Who hath brought many children
2869 into glory [to perfect] the Author of their salvation."
2870 </p>
2871 <p id="FS_Q114_A6-p7"> But one may merit the first grace for another congruously; because a man in grace fulfils God's will, and it is congruous
2872 and in harmony with friendship that God should fulfil man's desire for the salvation of another, although sometimes there
2873 may be an impediment on the part of him whose salvation the just man desires. And it is in this sense that the passage from
2874 Jeremias speaks.
2875 </p>
2876 <p id="FS_Q114_A6-p8">
2877 <b>Reply to Objection 1:</b> A man's faith avails for another's salvation by congruous and not by condign merit.
2878 </p>
2879 <p id="FS_Q114_A6-p9">
2880 <b>Reply to Objection 2:</b> The impetration of prayer rests on mercy, whereas condign merit rests on justice; hence a man may impetrate many things from
2881 the Divine mercy in prayer, which he does not merit in justice, according to
2882 <a class="scripRef" id="FS_Q114_A6-p9.1" href="./asv.html#Dan.9.18" target="asv"> Dan. 9:18</a>: "For it is not for our justifications that we present our prayers before Thy face, but for the multitude of Thy tender mercies."
2883 </p>
2884 <p id="FS_Q114_A6-p10">
2885 <b>Reply to Objection 3:</b> The poor who receive alms are said to receive others into everlasting dwellings, either by impetrating their forgiveness
2886 in prayer, or by meriting congruously by other good works, or materially speaking, inasmuch as by these good works of mercy,
2887 exercised towards the poor, we merit to be received into everlasting dwellings.
2888 </p>
2889 <p id="FS_Q114_A6-p11"></p>
2890 <p id="FS_Q114_A6-p12"></p>
2891 <a href="summa.FS_Q114_A5.html"></a>
2892 <a href="summa.FS_Q114_A7.html"></a>
2893 </div>
2894 <div id="FS_Q114_A7" class="div4">
2895 <a href="summa.FS_Q114_A6.html"></a>
2896 <a href="summa.FS_Q114_A8.html"></a>
2897 <h4 id="FS_Q114_A7-p0.1">Whether a man may merit restoration after a fall?</h4>
2898 <p id="FS_Q114_A7-p1"></p>
2899 <p id="FS_Q114_A7-p2">
2900 <b>Objection 1:</b> It would seem that anyone may merit for himself restoration after a fall. For what a man may justly ask of God, he may justly
2901 merit. Now nothing may more justly be besought of God than to be restored after a fall, as Augustine says [*Cf. Ennar. i super
2902
2903 <a class="scripRef" id="FS_Q114_A7-p2.1" href="./asv.html#Ps.70" target="asv">Ps. lxx.</a>], according to
2904 <a class="scripRef" id="FS_Q114_A7-p2.2" href="./asv.html#Ps.70.9" target="asv">Ps. 70:9</a>: "When my strength shall fail, do not Thou forsake me." Hence a man may merit to be restored after a fall.
2905 </p>
2906 <p id="FS_Q114_A7-p3">
2907 <b>Objection 2:</b> Further, a man's works benefit himself more than another. Now a man may, to some extent, merit for another his restoration
2908 after a fall, even as his first grace. Much more, therefore, may he merit for himself restoration after a fall.
2909 </p>
2910 <p id="FS_Q114_A7-p4">
2911 <b>Objection 3:</b> Further, when a man is once in grace he merits life everlasting by the good works he does, as was shown above
2912 <a id="FS_Q114_A7-p4.1" shape="rect" href="summa.FS_Q114_A2.html">(A[2];</a> Q[109], A[5]). Now no one can attain life everlasting unless he is restored by grace. Hence it would seem that he merits
2913 for himself restoration.
2914 </p>
2915 <p id="FS_Q114_A7-p5">
2916 <b>On the contrary,</b> It is written (
2917 <a class="scripRef" id="FS_Q114_A7-p5.1" href="./asv.html#Ezek.18.24" target="asv">Ezech. 18:24</a>): "If the just man turn himself away from his justice and do iniquity . . . all his justices which he hath done shall not
2918 be remembered." Therefore his previous merits will nowise help him to rise again. Hence no one can merit for himself restoration
2919 after a fall.
2920 </p>
2921 <p id="FS_Q114_A7-p6">
2922 <b>I answer that,</b> No one can merit for himself restoration after a future fall, either condignly or congruously. He cannot merit for himself
2923 condignly, since the reason of this merit depends on the motion of Divine grace, and this motion is interrupted by the subsequent
2924 sin; hence all benefits which he afterwards obtains from God, whereby he is restored, do not fall under merit---the motion
2925 of the preceding grace not extending to them. Again, congruous merit, whereby one
2926 merits the first grace for another, is prevented from having its effect on account of the impediment of sin in the one for
2927 whom it is merited. Much more, therefore, is the efficacy of such merit impeded by the obstacle which is in him who merits,
2928 and in him for whom it is merited; for both these are in the same person. And therefore a man can nowise merit for himself
2929 restoration after a fall.
2930 </p>
2931 <p id="FS_Q114_A7-p7">
2932 <b>Reply to Objection 1:</b> The desire whereby we seek for restoration after a fall is called just, and likewise the prayer whereby this restoration
2933 is besought is called just, because it tends to justice; and not that it depends on justice by way of merit, but only on mercy.
2934 </p>
2935 <p id="FS_Q114_A7-p8">
2936 <b>Reply to Objection 2:</b> Anyone may congruously merit for another his first grace, because there is no impediment (at least, on the part of him who
2937 merits), such as is found when anyone recedes from justice after the merit of grace.
2938 </p>
2939 <p id="FS_Q114_A7-p9">
2940 <b>Reply to Objection 3:</b> Some have said that no one "absolutely" merits life everlasting except by the act of final grace, but only "conditionally,"
2941 i.e. if he perseveres. But it is unreasonable to say this, for sometimes the act of the last grace is not more, but less meritorious
2942 than preceding acts, on account of the prostration of illness. Hence it must be said that every act of charity merits eternal
2943 life absolutely; but by subsequent sin, there arises an impediment to
2944 the preceding merit, so that it does not obtain its effect; just as natural causes fail of their effects on account of a supervening
2945 impediment.
2946 </p>
2947 <p id="FS_Q114_A7-p10"></p>
2948 <p id="FS_Q114_A7-p11"></p>
2949 <a href="summa.FS_Q114_A6.html"></a>
2950 <a href="summa.FS_Q114_A8.html"></a>
2951 </div>
2952 <div id="FS_Q114_A8" class="div4">
2953 <a href="summa.FS_Q114_A7.html"></a>
2954 <a href="summa.FS_Q114_A9.html"></a>
2955 <h4 id="FS_Q114_A8-p0.1">Whether a man may merit the increase of grace or charity?</h4>
2956 <p id="FS_Q114_A8-p1"></p>
2957 <p id="FS_Q114_A8-p2">
2958 <b>Objection 1:</b> It would seem that a man cannot merit an increase of grace or charity. For when anyone receives the reward he merited no
2959 other reward is due to him; thus it was said of some (
2960 <a class="scripRef" id="FS_Q114_A8-p2.1" href="./asv.html#Matt.6.2" target="asv">Mat. 6:2</a>): "They have received their reward." Hence, if anyone were to merit the increase of charity or grace, it would follow that,
2961 when his grace has been increased, he could not expect any further reward, which is unfitting.
2962 </p>
2963 <p id="FS_Q114_A8-p3">
2964 <b>Objection 2:</b> Further, nothing acts beyond its species. But the principle of merit is grace or charity, as was shown above (
2965 <a id="FS_Q114_A8-p3.1" shape="rect" href="summa.FS_Q114_A2.html">AA[2]</a>, 4). Therefore no one can merit greater grace or charity than he has.
2966 </p>
2967 <p id="FS_Q114_A8-p4">
2968 <b>Objection 3:</b> Further, what falls under merit a man merits by every act flowing from grace or charity, as by every such act a man merits
2969 life everlasting. If, therefore, the increase of grace or charity falls under merit, it would seem that by every act quickened
2970 by charity a man would merit an increase of charity. But what a man merits, he infallibly receives from God, unless hindered
2971 by subsequent sin; for it is written (
2972 <a class="scripRef" id="FS_Q114_A8-p4.1" href="./asv.html#iiTim.1.12" target="asv">2 Tim. 1:12</a>): "I know Whom I
2973 have believed, and I am certain that He is able to keep that which I have committed unto Him." Hence it would follow that
2974 grace or charity is increased by every meritorious act; and this would seem impossible since at times meritorious acts are
2975 not very fervent, and would not suffice for the increase of charity. Therefore the increase of charity does not come under
2976 merit.
2977 </p>
2978 <p id="FS_Q114_A8-p5">
2979 <b>On the contrary,</b> Augustine says (super Ep. Joan.; cf. Ep. clxxxvi) that "charity merits increase, and being increased merits to be perfected."
2980 Hence the increase of grace or charity falls under merit.
2981 </p>
2982 <p id="FS_Q114_A8-p6">
2983 <b>I answer that,</b> As stated above (
2984 <a id="FS_Q114_A8-p6.1" shape="rect" href="summa.FS_Q114_A6.html">AA[6]</a>,7), whatever the motion of grace reaches to, falls under condign merit. Now the motion of a mover extends not merely to the
2985 last term of the movement, but to the whole progress of the movement. But the term of the movement of grace is eternal life;
2986 and progress in this movement is by the increase of charity or grace according to
2987 <a class="scripRef" id="FS_Q114_A8-p6.2" href="./asv.html#Prov.4.18" target="asv"> Prov. 4:18</a>: "But the path of the just as a shining light,
2988 goeth forward and increaseth even to perfect day," which is the day of glory. And thus the increase of grace falls under condign
2989 merit.
2990 </p>
2991 <p id="FS_Q114_A8-p7">
2992 <b>Reply to Objection 1:</b> Reward is the term of merit. But there is a double term of movement, viz. the last, and the intermediate, which is both beginning
2993 and term; and this term is the reward of increase. Now the reward of human favor is as the last end to those who place their
2994 end in it; hence such as these receive no other reward.
2995 </p>
2996 <p id="FS_Q114_A8-p8">
2997 <b>Reply to Objection 2:</b> The increase of grace is not above the virtuality of the pre-existing grace, although it is above its quantity, even as a
2998 tree is not above the virtuality of the seed, although above its quantity.
2999 </p>
3000 <p id="FS_Q114_A8-p9">
3001 <b>Reply to Objection 3:</b> By every meritorious act a man merits the increase of grace, equally with the consummation of grace which is eternal life.
3002 But just as eternal life is not given at once, but in its own time, so neither is grace increased at once, but in its own
3003 time, viz. when a man is sufficiently disposed for the increase of grace.
3004 </p>
3005 <p id="FS_Q114_A8-p10"></p>
3006 <p id="FS_Q114_A8-p11"></p>
3007 <a href="summa.FS_Q114_A7.html"></a>
3008 <a href="summa.FS_Q114_A9.html"></a>
3009 </div>
3010 <div id="FS_Q114_A9" class="div4">
3011 <a href="summa.FS_Q114_A8.html"></a>
3012 <a href="summa.FS_Q114_A10.html"></a>
3013 <h4 id="FS_Q114_A9-p0.1">Whether a man may merit perseverance?</h4>
3014 <p id="FS_Q114_A9-p1"></p>
3015 <p id="FS_Q114_A9-p2">
3016 <b>Objection 1:</b> It would seem that anyone may merit perseverance. For what a man obtains by asking, can come under the merit of anyone that
3017 is in grace. Now men obtain perseverance by asking it of God; otherwise it would be useless to ask it of God in the petitions
3018 of the Lord's Prayer, as Augustine says (De Dono Persev. ii). Therefore perseverance may come under the merit of whoever has
3019 grace.
3020 </p>
3021 <p id="FS_Q114_A9-p3">
3022 <b>Objection 2:</b> Further, it is more not to be able to sin than not to sin. But not to be able to sin comes under merit, for we merit eternal
3023 life, of which impeccability is an essential part. Much more, therefore, may we merit not to sin, i.e. to persevere.
3024 </p>
3025 <p id="FS_Q114_A9-p4">
3026 <b>Objection 3:</b> Further, increase of grace is greater than perseverance in the grace we already possess. But a man may merit an increase
3027 of grace, as was stated above
3028 <a id="FS_Q114_A9-p4.1" shape="rect" href="summa.FS_Q114_A8.html">(A[8])</a>. Much more, therefore, may he merit perseverance in the grace he has already.
3029 </p>
3030 <p id="FS_Q114_A9-p5">
3031 <b>On the contrary,</b> What we merit, we obtain from God, unless it is hindered by sin. Now many have meritorious works, who do not obtain perseverance;
3032 nor can it be urged that this takes place because of the impediment of sin, since sin itself is opposed to perseverance; and
3033 thus if anyone were to merit perseverance, God would not permit him to fall into sin. Hence perseverance does not come under
3034 merit.
3035 </p>
3036 <p id="FS_Q114_A9-p6">
3037 <b>I answer that,</b> Since man's free-will is naturally flexible towards good and evil, there are two ways of obtaining from God perseverance
3038 in good: first, inasmuch as free-will is determined to good by consummate grace, which will be in glory; secondly, on the
3039 part of the Divine motion, which inclines man to good unto the end. Now as explained above (
3040 <a id="FS_Q114_A9-p6.1" shape="rect" href="summa.FS_Q114_A6.html">AA[6]</a>,7,8), that which is related as a term to the free-will's movement directed to God the mover,
3041 falls under human merit; and not what is related to the aforesaid movement as principle. Hence it is clear that the perseverance
3042 of glory which is the term of the aforesaid movement falls under merit; but perseverance of the wayfarer does not fall under
3043 merit, since it depends solely on the Divine motion, which is the principle of all merit. Now God freely bestows the good
3044 of perseverance, on whomsoever He bestows it.
3045 </p>
3046 <p id="FS_Q114_A9-p7">
3047 <b>Reply to Objection 1:</b> We impetrate in prayer things that we do not merit, since God hears sinners who beseech the pardon of their sins, which they
3048 do not merit, as appears from Augustine [*Tract. xliv in Joan.] on
3049 <a class="scripRef" id="FS_Q114_A9-p7.1" href="./asv.html#John.11.31" target="asv"> Jn. 11:31, </a> "Now we know that God doth not hear sinners," otherwise it would have been useless for the publican to say: "O God, be merciful
3050 to me a sinner,"
3051 <a class="scripRef" id="FS_Q114_A9-p7.2" href="./asv.html#Luke.18.13" target="asv"> Lk. 18:13.</a> So too may we impetrate of God in prayer the grace of
3052 perseverance either for ourselves or for others, although it does not fall under merit.
3053 </p>
3054 <p id="FS_Q114_A9-p8">
3055 <b>Reply to Objection 2:</b> The perseverance which is in heaven is compared as term to the free-will's movement; not so, the perseverance of the wayfarer,
3056 for the reason given in the body of the article.
3057 </p>
3058 <p id="FS_Q114_A9-p9"> In the same way may we answer the third objection which concerns the increase of grace, as was explained above.</p>
3059 <p id="FS_Q114_A9-p10"></p>
3060 <p id="FS_Q114_A9-p11"></p>
3061 <a href="summa.FS_Q114_A8.html"></a>
3062 <a href="summa.FS_Q114_A10.html"></a>
3063 </div>
3064 <div id="FS_Q114_A10" class="div4">
3065 <a href="summa.FS_Q114_A9.html"></a>
3066 <a href="summa.SS.html"></a>
3067 <h4 id="FS_Q114_A10-p0.1">Whether temporal goods fall under merit?</h4>
3068 <p id="FS_Q114_A10-p1"></p>
3069 <p id="FS_Q114_A10-p2">
3070 <b>Objection 1:</b> It would seem that temporal goods fall under merit. For what is promised to some as a reward of justice, falls under merit.
3071 Now, temporal goods were promised in the Old Law as the reward of justice, as appears from
3072 <a class="scripRef" id="FS_Q114_A10-p2.1" href="./asv.html#Deut.28" target="asv">Dt. 28.</a> Hence it seems that temporal goods fall under merit.
3073 </p>
3074 <p id="FS_Q114_A10-p3">
3075 <b>Objection 2:</b> Further, that would seem to fall under merit, which God bestows on anyone for a service done. But God sometimes bestows temporal
3076 goods on men for services done for Him. For it is written (
3077 <a class="scripRef" id="FS_Q114_A10-p3.1" href="./asv.html#Exod.1.21" target="asv">Ex. 1:21</a>): "And because the midwives feared God, He built them houses"; on which a gloss of Gregory (Moral. xviii, 4) says that "life
3078 everlasting might have been awarded them as the fruit of their goodwill, but on account of their sin of falsehood they
3079 received an earthly reward." And it is written (
3080 <a class="scripRef" id="FS_Q114_A10-p3.2" href="./asv.html#Ezek.29.18" target="asv">Ezech. 29:18</a>): "The King of Babylon hath made his army to undergo hard service against Tyre . . . and there hath been no reward given
3081 him," and further on: "And it shall be wages for his army . . . I have given him the land of Egypt because he hath labored
3082 for me." Therefore temporal goods fall under merit.
3083 </p>
3084 <p id="FS_Q114_A10-p4">
3085 <b>Objection 3:</b> Further, as good is to merit so is evil to demerit. But on account of the demerit of sin some are punished by God with temporal
3086 punishments, as appears from the Sodomites,
3087 <a class="scripRef" id="FS_Q114_A10-p4.1" href="./asv.html#Gen.19" target="asv">Gn. 19</a>. Hence temporal goods fall under merit.
3088 </p>
3089 <p id="FS_Q114_A10-p5">
3090 <b>Objection 4:</b> On the contrary, What falls under merit does not come upon all alike. But temporal goods regard the good and the wicked alike;
3091 according to
3092 <a class="scripRef" id="FS_Q114_A10-p5.1" href="./asv.html#Eccl.9.2" target="asv"> Eccles. 9:2</a>: "All things equally happen to the just and the wicked, to the good and to the evil, to the clean and to the unclean, to
3093 him that offereth victims and to him that despiseth sacrifices." Therefore temporal goods do not fall under merit.
3094 </p>
3095 <p id="FS_Q114_A10-p6">
3096 <b>I answer that,</b> What falls under merit is the reward or wage, which is a kind of good. Now man's good is twofold: the first, simply; the
3097 second, relatively. Now man's good simply is his last end (according to
3098 <a class="scripRef" id="FS_Q114_A10-p6.1" href="./asv.html#Ps.72.27" target="asv">Ps. 72:27</a>: "But it is good for men to adhere to my God") and consequently what is ordained and leads to this end; and these fall simply
3099 under merit. But the relative, not the simple, good of man is what is good to him now, or what is a good to him
3100 relatively; and this does not fall under merit simply, but relatively.
3101 </p>
3102 <p id="FS_Q114_A10-p7"> Hence we must say that if temporal goods are considered as they are useful for virtuous works, whereby we are led to heaven,
3103 they fall directly and simply under merit, even as increase of grace, and everything whereby a man is helped to attain beatitude
3104 after the first grace. For God gives men, both just and wicked, enough temporal goods to enable them to attain to everlasting
3105 life; and thus these temporal goods are simply good. Hence it is written (
3106 <a class="scripRef" id="FS_Q114_A10-p7.1" href="./asv.html#Ps.33.10" target="asv">Ps.
3107 33:10
3108 </a>): "For there is no want to them that fear Him," and again,
3109 <a class="scripRef" id="FS_Q114_A10-p7.2" href="./asv.html#Ps.36.25" target="asv"> Ps. 36:25</a>: "I have not seen the just forsaken," etc.
3110 </p>
3111 <p id="FS_Q114_A10-p8"> But if these temporal goods are considered in themselves, they are not man's good simply, but relatively, and thus they do
3112 not fall under merit simply, but relatively, inasmuch as men are moved by God to do temporal works, in which with God's help
3113 they reach their purpose. And thus as life everlasting is simply the reward of the works of justice in relation to the Divine
3114 motion, as stated above (
3115 <a id="FS_Q114_A10-p8.1" shape="rect" href="summa.FS_Q114_A3.html">AA[3]</a>,6), so have temporal goods, considered in
3116 themselves, the nature of reward, with respect to the Divine motion, whereby men's wills are moved to undertake these works,
3117 even though, sometimes, men have not a right intention in them.
3118 </p>
3119 <p id="FS_Q114_A10-p9">
3120 <b>Reply to Objection 1:</b> As Augustine says (Contra Faust. iv, 2), "in these temporal promises were figures of spiritual things to come. For the carnal
3121 people were adhering to the promises of the present life; and not merely their speech but even their life was prophetic."
3122 </p>
3123 <p id="FS_Q114_A10-p10">
3124 <b>Reply to Objection 2:</b> These rewards are said to have been divinely brought about in relation to the Divine motion, and not in relation to the malice
3125 of their wills, especially as regards the King of Babylon, since he did not besiege Tyre as if wishing to serve God, but rather
3126 in order to usurp dominion. So, too, although the midwives had a good will with regard to saving the children, yet their will
3127 was not right, inasmuch as they framed falsehoods.
3128 </p>
3129 <p id="FS_Q114_A10-p11">
3130 <b>Reply to Objection 3:</b> Temporal evils are imposed as a punishment on the wicked, inasmuch as they are not thereby helped to reach life everlasting.
3131 But to the just who are aided by these evils they are not punishments but medicines as stated above (
3132 <a id="FS_Q114_A10-p11.1" shape="rect" href="summa.FS_Q87_A8.html">Q[87], A[8]</a>).
3133 </p>
3134 <p id="FS_Q114_A10-p12">
3135 <b>Reply to Objection 4:</b> All things happen equally to the good and the wicked, as regards the substance of temporal good or evil; but not as regards
3136 the end, since the good and not the wicked are led to beatitude by them.
3137 </p>
3138 <p id="FS_Q114_A10-p13"> And now enough has been said regarding morals in general.</p>
3139 <a href="summa.FS_Q114_A9.html"></a>
3140 <a href="summa.SS.html"></a>
3141 </div>
3142 <a href="summa.FS_Q113_A10.html"></a>
3143 <a href="summa.FS_Q114_A1.html"></a>
3144 </div>
3145 <a href="summa.FS_Q108_A4.html"></a>
3146 <a href="summa.FS_Q109.html"></a>
3147 `
3148 </div>