Summa Theologica - GRACE

S.T.M.
THE “SUMMA CENSOR. THEOL.
THEOLOGICA” Imprimatur.
EDUS. CANONICUS
OF
SURMONT.
ST. THOMAS V ICARIUS GENERALIS.
WESTMONASTERLY
AQUINAS
———————
APPROBATIO ORDINIS.
LITERALLY TRANSLATED BY
Nihil Obstat.
FATHERS OF THE ENGLISH F. RAPHAEL MOSS, O.P., S.T.L.
DOMINICAN PROVINCE F. LEO. MOORE, O.P., S.T.L.
Imprimatur.
F. BEDA JARRETT, O.P., S.T.L.,

A.M.
PRIOR PROVINCIALIS
LONDON ANGLIÆ.
BURNS OATES & Die 7 Januarii, 1921
WASHBOURNE LTD
PUBLISHERS TO THE HOLY SEE
Nihil Obstat.
F. INNOCENTIUS APAP, O.P.,
!omas Aquinas, Summa !eologica, trans. Fathers of the English Dominican Province (London: Burns
Oates & Washbourne, n.d.).
Exported from Logos Bible Software, 3:29 PM September 8, 2021. 1
CONTENTS TREATISE ON THE TRINITY
XXVII. THE PROCESSION OF THE
FIRST PART (QQ. 1–119)
DIVINE PERSONS
I. THE NATURE AND EXTENT XXVIII. THE DIVINE RELATIONS
OF SACRED DOCTRINE XXIX. THE DIVINE PERSONS
II. THE EXISTENCE OF GOD XXX. THE PLURALITY OF PERSONS
III. ON THE SIMPLICITY OF GOD IN GOD
IV. THE PERFECTION OF GOD XXXI. WHAT BELONGS TO THE
V. OF GOODNESS IN GENERAL UNITY OR PLURALITY IN
VI. THE GOODNESS OF GOD GOD
VII. THE INFINITY OF GOD XXXII. THE KNOWLEDGE OF THE
VIII. THE EXISTENCE OF GOD IN DIVINE PERSONS
THINGS XXXIII. OF THE PERSON OF THE
IX. THE IMMUTABILITY OF GOD FATHER
X. THE ETERNITY OF GOD XXXIV. OF THE PERSON OF THE SON
XI. THE UNITY OF GOD XXXV. OF THE IMAGE
XII. HOW GOD IS KNOWN BY US XXXVI. OF THE PERSON OF THE
XIII. THE NAMES OF GOD HOLY GHOST
XIV. OF GOD’S KNOWLEDGE XXXVII. OF THE NAME OF THE HOLY
XV. OF IDEAS GHOST—LOVE
XVI. OF TRUTH XXXVIII. OF THE NAME OF THE HOLY
XVII. CONCERNING FALSITY GHOST AS GIFT
XVIII. THE LIFE OF GOD XXXIX. OF THE PERSONS IN
XIX. THE WILL OF GOD RELATION TO THE
XX. GOD’S LOVE ESSENCE
XXI. THE JUSTICE AND MERCY OF XL. OF THE PERSONS AS
GOD COMPARED TO THE
XXII. THE PROVIDENCE OF GOD RELATIONS OR
XXIII. OF PREDESTINATION PROPERTIES
XXIV. THE BOOK OF LIFE XLI. OF THE PERSONS IN
XXV. THE POWER OF GOD REFERENCE TO THE
XXVI. OF THE DIVINE BEATITUDE NOTIONAL ACTS
XLII. OF EQUALITY AND LIKENESS LIII. OF THE LOCAL MOVEMENT
AMONG THE DIVINE OF THE ANGELS
PERSONS LIV. OF THE KNOWLEDGE OF THE
XLIII. THE MISSION OF THE DIVINE ANGELS
PERSONS LV. OF THE MEDIUM OF THE
ANGELIC KNOWLEDGE
TREATISE ON THE CREATION LVI. OF THE ANGELS’
XLIV. THE PROCESSION OF KNOWLEDGE OF
CREATURES FROM GOD, IMMATERIAL THINGS
AND OF THE FIRST CAUSE LVII. OF THE ANGELS’
OF ALL THINGS KNOWLEDGE OF
XLV. THE MODE OF EMANATION MATERIAL THINGS
OF THINGS FROM THE LVIII. OF THE MODE OF THE
FIRST PRINCIPLE ANGELIC KNOWLEDGE

XLVI. OF THE BEGINNING OF THE LIX. THE WILL OF THE ANGELS
DURATION OF THE LX. OF THE LOVE OR DILECTION
CREATURES OF THE ANGELS
XLVII. THE DISTINCTION OF LXI. OF THE PRODUCTION OF
THINGS IN GENERAL THE ANGELS IN THE
XLVIII. THE DISTINCTION OF ORDER OF NATURAL
THINGS IN PARTICULAR BEING
XLIX. THE CAUSE OF EVIL LXII. OF THE PERFECTION OF THE
ANGELS IN THE ORDER OF
TREATISE ON THE ANGELS GRACE AND OF GLORY
LXIII. THE MALICE OF THE ANGELS
L. OF THE SUBSTANCE OF THE
WITH REGARD TO SIN
ANGELS ABSOLUTELY
LXIV. THE PUNISHMENT OF THE
CONSIDERED
DEMONS
LI. OF THE ANGELS IN
COMPARISON WITH
TREATISE ON THE WORK OF THE
BODIES
SIX DAYS
LII. OF THE ANGELS IN
RELATION TO PLACE LXV. THE WORK OF CREATION OF
CORPOREAL CREATURES OF THE SOUL IN GENERAL
LXVI. ON THE ORDER OF LXXVIII. OF THE SPECIFIC POWERS OF
CREATION TOWARDS THE SOUL
DISTINCTION LXXIX. OF THE INTELLECTUAL
LXVII. ON THE WORK OF POWERS
DISTINCTION IN ITSELF LXXX. OF THE APPETITIVE POWERS
LXVIII. ON THE WORK OF THE IN GENERAL
SECOND DAY LXXXI. OF THE POWER OF
LXIX. ON THE WORK OF THE SENSUALITY
THIRD DAY LXXXII. OF THE WILL
LXX. OF THE WORK OF LXXXIII. OF FREE-WILL
ADORNMENT, AS LXXXIV. HOW THE SOUL WHILE
REGARDS THE FOURTH UNITED TO THE BODY
DAY UNDERSTANDS
LXXI. ON THE WORK OF THE FIFTH CORPOREAL THINGS
DAY BENEATH IT
LXXII. ON THE WORK OF THE SIXTH LXXXV. OF THE MODE AND ORDER
DAY OF UNDERSTANDING
LXXIII. ON THE THINGS THAT LXXXVI. WHAT OUR INTELLECT
BELONG TO THE SEVENTH KNOWS IN MATERIAL
DAY THINGS
LXXIV. ON ALL THE SEVEN DAYS IN LXXXVII. HOW THE INTELLECTUAL
COMMON SOUL KNOWS ITSELF AND
ALL WITHIN ITSELF
TREATISE ON MAN LXXXVIII.HOW THE HUMAN SOUL
LXXV. OF MAN WHO IS COMPOSED KNOWS WHAT IS ABOVE
OF A SPIRITUAL AND A ITSELF
CORPOREAL SUBSTANCE LXXXIX. OF THE KNOWLEDGE OF THE
LXXVI. OF THE UNION OF BODY AND SEPARATED SOUL
SOUL XC. OF THE FIRST PRODUCTION
LXXVII. OF THOSE THINGS WHICH OF MAN’S SOUL
BELONG TO THE POWERS XCI. THE PRODUCTION OF THE
FIRST MAN’S BODY TREATISE ON THE DIVINE
XCII. THE PRODUCTION OF THE GOVERNMENT
WOMAN
XCIII. THE END OR TERM OF THE CIII. OF THE GOVERNMENT OF
PRODUCTION OF MAN THINGS IN GENERAL
XCIV. OF THE STATE AND CIV. THE SPECIAL EFFECTS OF

THE DIVINE
CONDITION OF THE FIRST
MAN AS REGARDS HIS GOVERNMENT
INTELLECT CV. OF THE CHANGE OF
XCV. OF THINGS PERTAINING TO CREATURES BY GOD
THE FIRST MAN’S WILL— CVI. HOW ONE CREATURE
NAMELY, GRACE AND MOVES ANOTHER
RIGHTEOUSNESS CVII. THE SPEECH OF THE ANGELS

CVIII. OF THE ANGELIC DEGREES
XCVI. OF THE MASTERSHIP
BELONGING TO MAN IN OF HIERARCHIES AND
THE STATE OF INNOCENCE ORDERS
XCVII. OF THE PRESERVATION OF CIX. THE ORDERING OF THE BAD
THE INDIVIDUAL IN THE ANGELS
PRIMITIVE STATE CX. HOW ANGELS ACT ON
XCVIII. OF THE PRESERVATION OF BODIES
THE SPECIES CXI. THE ACTION OF THE ANGELS
XCIX. OF THE CONDITION OF THE ON MAN
OFFSPRING AS TO THE CXII. THE MISSION OF THE
BODY ANGELS
C. OF THE CONDITION OF THE CXIII. OF THE GUARDIANSHIP OF
OFFSPRING AS REGARDS THE GOOD ANGELS
RIGHTEOUSNESS CXIV. OF THE ASSAULTS OF THE
CI. OF THE CONDITION OF THE DEMONS
OFFSPRING AS REGARDS CXV. OF THE ACTION OF THE
KNOWLEDGE CORPOREAL CREATURE
CII. OF MAN’S ABODE, WHICH IS CXVI. ON FATE
PARADISE CXVII. OF THINGS PERTAINING TO

THE ACTION OF MAN
CXVIII. OF THE PRODUCTION OF X. OF THE MANNER IN WHICH
MAN FROM MAN AS TO THE WILL IS MOVED
THE SOUL
CXIX. OF THE PROPAGATION OF (b) !e Nature of Elicited Voluntary Acts
MAN AS TO THE BODY XI. OF ENJOYMENT
XII. OF INTENTION
FIRST PART OF SECOND PART XIII. OF CHOICE
(QQ. 1–114) XIV. OF COUNSEL
XV. OF CONSENT
TREATISE ON THE LAST END
XVI. OF USE
I. OF MAN’S LAST END
II. OF THOSE THINGS IN WHICH (c) !e Nature of Commanded Voluntary
MAN’S HAPPINESS Acts
CONSISTS XVII. OF THE ACTS COMMANDED
III. WHAT IS HAPPINESS BY THE WILL
IV. OF THOSE THINGS THAT ARE
REQUIRED FOR HAPPINESS (d) !e Division of Human Acts
V. OF THE ATTAINMENT OF XVIII. OF THE GOOD AND EVIL OF
HAPPINESS HUMAN ACTS IN GENERAL
XIX. OF THE GOODNESS AND
TREATISE ON HUMAN ACTS
MALICE OF THE INTERIOR
1. OF THOSE ACTS WHICH ARE PROPER TO ACT OF THE WILL
MAN XX. OF GOODNESS AND MALICE
(a) !e Nature of Voluntary Acts in General IN EXTERNAL HUMAN

ACTIONS
VI. OF THE VOLUNTARY AND XXI. OF THE CONSEQUENCES OF
THE INVOLUNTARY
HUMAN ACTIONS BY
VII. OF THE CIRCUMSTANCES OF
REASON OF THEIR
HUMAN ACTS
GOODNESS AND MALICE
VIII. OF THE WILL, IN REGARD TO
WHAT IT WILLS 2. OF THE PASSIONS, WHICH ARE ACTS
IX. OF THAT WHICH MOVES THE COMMON TO MAN AND OTHER ANIMALS
WILL
(a) In General XXXVIII. OF THE REMEDIES OF
SORROW OR PAIN
XXII. OF THE SUBJECT OF THE
XXXIX. OF THE GOODNESS AND
SOUL’S PASSIONS
MALICE OF SORROW OR
XXIII. HOW THE PASSIONS DIFFER
PAIN
FROM ONE ANOTHER
XL. OF THE IRASCIBLE
XXIV. OF GOOD AND EVIL IN THE
PASSIONS, AND FIRST OF
PASSIONS OF THE SOUL
HOPE AND DESPAIR
XXV. OF THE ORDER OF THE
XLI. OF FEAR, IN ITSELF
PASSIONS TO ONE
XLII. OF THE OBJECT OF FEAR
ANOTHER
XLIII. OF THE CAUSE OF FEAR
(b) In Particular XLIV. OF THE EFFECTS OF FEAR
XLV. OF DARING
XXVI. OF THE PASSIONS OF THE
XLVI. OF ANGER, IN ITSELF
SOUL IN PARTICULAR:
XLVII. OF THE CAUSE THAT
AND FIRST, OF LOVE
PROVOKES ANGER, AND
XXVII. OF THE CAUSE OF LOVE
OF THE REMEDIES OF
XXVIII. OF THE EFFECTS OF LOVE
ANGER
XXIX. OF HATRED
XLVIII. OF THE EFFECTS OF ANGER
XXX. OF CONCUPISCENCE
XXXI. OF DELIGHT CONSIDERED IN
TREATISE ON HABITS
ITSELF
XXXII. OF THE CAUSE OF PLEASURE 1. IN GENERAL
XXXIII. OF THE EFFECTS OF XLIX. OF HABITS IN GENERAL, AS

PLEASURE TO THEIR SUBSTANCE
XXXIV. OF THE GOODNESS AND L. OF THE SUBJECT OF HABITS
MALICE OF PLEASURES LI. OF THE CAUSE OF HABITS, AS
XXXV. OF PAIN OR SORROW IN TO THEIR FORMATION
ITSELF LII. OF THE INCREASE OF HABITS
XXXVI. OF THE CAUSES OF SORROW LIII. OF THE CORRUPTION AND
OR PAIN DIMINUTION OF HABITS
XXXVII. OF THE EFFECTS OF PAIN OR LIV. OF THE DISTINCTION OF
SORROW HABITS
2. IN PARTICULAR (b) Evil Habits—i.e., Vices
(a) Good Habits—i.e., Virtues LXXI. OF VICE AND SIN

CONSIDERED IN
LV. OF THE VIRTUES, AS TO
THEMSELVES
THEIR ESSENCES
LXXII. OF THE DISTINCTION OF
LVI. OF THE SUBJECT OF VIRTUE
SINS
LVII. OF THE INTELLECTUAL
LXXIII. OF THE COMPARISON OF
VIRTUES
ONE SIN WITH ANOTHER
LVIII. OF THE DIFFERENCE
LXXIV. OF THE SUBJECT OF SIN
BETWEEN MORAL AND
LXXV. OF THE CAUSES OF SIN, IN
INTELLECTUAL VIRTUES
GENERAL
LIX. OF MORAL VIRTUE IN
LXXVI. OF THE INTERNAL CAUSES
RELATION TO THE
OF SIN, (1°) IGNORANCE
PASSIONS
LXXVII. OF THE INTERNAL CAUSES
LX. HOW THE MORAL VIRTUES
OF SIN, (2°) ON THE PART
DIFFER FROM ONE
OF THE SENSITIVE
ANOTHER
APPETITE
LXI. OF THE CARDINAL VIRTUES
LXXVIII. OF THE INTERNAL CAUSES
LXII. OF THE THEOLOGICAL
OF SIN, (3°) MALICE
VIRTUES
LXXIX. OF THE EXTERNAL CAUSES
LXIII. OF THE CAUSE OF VIRTUES
OF SIN, (1°) GOD
LXIV. OF THE MEAN OF VIRTUE
LXXX. OF THE EXTERNAL CAUSES
LXV. OF THE CONNECTION OF
OF SIN, (2°) THE DEVIL
VIRTUES
LXXXI. OF THE EXTERNAL CAUSES
LXVI. OF THE EQUALITY OF
OF SIN, (3°) MAN OR HOW
VIRTUES
ORIGINAL SIN IS
LXVII. OF THE DURATION OF
TRANSMITTED
VIRTUES
LXXXII. OF ORIGINAL SIN, AS TO ITS
LXVIII. OF THE GIFTS
ESSENCE
LXIX. OF THE BEATITUDES
LXXXIII. OF THE SUBJECT OF
LXX. OF THE FRUITS OF THE HOLY
ORIGINAL SIN
GHOST
LXXXIV. OF THE CAUSE OF SIN, IN SO
FAR AS ONE SIN CAN BE PRECEPTS IN THEMSELVES
THE CAUSE OF ANOTHER CII. OF THE CAUSES OF THE
LXXXV. OF THE EFFECTS OF SIN, (1°) CEREMONIAL PRECEPTS
THE CORRUPTION OF CIII. OF THE DURATION OF THE
NATURE CEREMONIAL PRECEPTS
LXXXVI. OF THE EFFECTS OF SIN, (2°) CIV. OF THE JUDICIAL PRECEPTS
STAIN CV. OF THE REASON FOR THE
LXXXVII. OF THE EFFECTS OF SIN, (3°) JUDICIAL PRECEPTS
THE DEBT OF CVI. OF THE LAW OF THE GOSPEL,
PUNISHMENT CALLED THE NEW LAW,
LXXXVIII.OF VENIAL SIN AS CONSIDERED IN ITSELF
COMPARED TO MORTAL CVII. OF THE NEW LAW AS
SIN COMPARED WITH THE OLD
LXXXIX. OF VENIAL SIN IN ITSELF CVIII. OF THOSE THINGS THAT ARE
CONTAINED IN THE NEW
TREATISE ON LAW LAW
XC. OF THE ESSENCE OF LAW
TREATISE ON GRACE
XCI. OF THE VARIOUS KINDS OF
LAW CIX. OF THE NECESSITY OF
XCII. OF THE EFFECTS OF LAW GRACE
XCIII. OF THE ETERNAL LAW CX. OF THE GRACE OF GOD AS
XCIV. OF THE NATURAL LAW REGARDS ITS ESSENCE
XCV. OF HUMAN LAW CXI. OF THE DIVISION OF GRACE
XCVI. OF THE POWER OF HUMAN CXII. OF THE CAUSE OF GRACE
LAW CXIII. OF THE EFFECTS OF GRACE
XCVII. OF CHANGE IN LAWS CXIV. OF MERIT
XCVIII. OF THE OLD LAW
XCIX. OF THE PRECEPTS OF THE SECOND PART OF SECOND PART
OLD LAW (QQ. 1–189)
C. OF THE MORAL PRECEPTS
I. OF THE OBJECT OF FAITH
OF THE OLD LAW
II. OF THE INTERNAL ACT OF
CI. OF THE CEREMONIAL
FAITH
III. OF THE EXTERNAL ACT OF XXVI. OF THE ORDER OF CHARITY
FAITH XXVII. OF THE PRINCIPAL ACT OF
IV. OF THE VIRTUE OF FAITH CHARITY, WHICH IS TO
V. OF THOSE WHO HAVE FAITH LOVE
VI. OF THE CAUSE OF FAITH XXVIII. OF JOY
VII. OF THE EFFECTS OF FAITH XXIX. OF PEACE
VIII. OF THE GIFT OF XXX. OF MERCY
UNDERSTANDING XXXI. OF BENEFICENCE
IX. OF THE GIFT OF KNOWLEDGE XXXII. OF ALMSDEEDS
X. OF UNBELIEF, IN GENERAL XXIII. OF FRATERNAL CORRECTION
XI. OF HERESY XXXIV. OF HATRED
XII. OF APOSTASY XXXV. OF SLOTH
XIII. OF BLASPHEMY, IN GENERAL XXXVI. OF ENVY
XIV. OF BLASPHEMY AGAINST XXXVII. OF DISCORD
THE HOLY GHOST XXXVIII. OF CONTENTION
XV. OF VICES OPPOSED TO THE XXXIX. OF SCHISM
GIFT OF KNOWLEDGE XL. OF WAR
XVI. OF THE PRECEPTS OF FAITH, XLI. OF STRIFE
KNOWLEDGE, AND XLII. OF SEDITION
UNDERSTANDING XLIII. OF SCANDAL
XVII. OF HOPE, CONSIDERED IN XLIV. OF THE PRECEPTS OF
ITSELF CHARITY
XVIII. OF THE SUBJECT OF HOPE XLV. OF THE GIFT OF WISDOM
XIX. OF THE GIFT OF FEAR XLVI. OF FOLLY
XX. OF DESPAIR
XXI. OF PRESUMPTION TREATISE ON PRUDENCE AND
XXII. OF THE PRECEPTS RELATING JUSTICE
TO HOPE AND FEAR
PRUDENCE
XXIII. OF CHARITY, CONSIDERED
IN ITSELF 1. PRUDENCE AND ITS PARTS
XXIV. OF THE SUBJECT OF CHARITY XLVII. OF PRUDENCE CONSIDERED

XXV. OF THE OBJECT OF CHARITY IN ITSELF
XLVIII. OF THE PARTS OF PRUDENCE (2) OPPOSED TO COMMUTATIVE JUSTICE
XLIX. OF EACH QUASI-INTEGRAL
(a) By Deeds
PART OF PRUDENCE
L. OF THE SUBJECTIVE PARTS LXIV. OF MURDER
OF PRUDENCE LXV. OF THE MUTILATION OF
LI. OF THE VIRTUES MEMBERS
CONNECTED WITH LXVI. OF THEFT AND ROBBERY
PRUDENCE
(b) By Words u"ered in a Court of Law
LII. OF THE GIFT OF COUNSEL
LXVII. OF UNJUST JUDGMENT
2. T HE V ICES OPPOSED TO PRUDENCE LXVIII. OF UNJUST ACCUSATION
LIII. OF IMPRUDENCE LXIX. OF UNJUST DEFENCE
LIV. OF NEGLIGENCE LXX. OF THE UNJUST WITNESS
LV. OF THE VICES OPPOSED TO LXXI. OF UNJUST ADVOCACY
PRUDENCE BY WAY OF
(c) By Words u"ered extrajudicially
RESEMBLANCE
LVI. OF THE PRECEPTS RELATING LXXII. OF REVILING
TO PRUDENCE LXXIII. OF BACKBITING
LXXIV. OF TALE-BEARING
JUSTICE LXXV. OF DERISION
LXXVI. OF CURSING
1. JUSTICE IN ITSELF
LVII. OF RIGHT (d) Of Sins commi"ed in Buying and Selling

LVIII. OF JUSTICE LXXVII. OF CHEATING
LIX. OF INJUSTICE
LX. OF JUDGMENT (e) Of Sins commi"ed in Loans
LXI. OF THE PARTS OF JUSTICE LXXVIII. OF USURY
LXII. OF RESTITUTION
3. OF THE PARTS OF JUSTICE
2. THE VICES OPPOSED TO J USTICE
LXXIX. OF THE QUASI-INTEGRAL
(1) OPPOSED TO DISTRIBUTIVE JUSTICE
PARTS OF JUSTICE
LXIII. OF RESPECT OF PERSONS LXXX. OF THE POTENTIAL PARTS
OF JUSTICE, IN GENERAL XCV. OF SUPERSTITION IN
LXXXI. OF RELIGION DIVINATIONS
XCVI. OF SUPERSTITION IN
I NTERIOR ACTS OF RELIGION OBSERVANCES
LXXXII. OF DEVOTION
Irreligion, i.e., by Way of Deficiency
LXXXIII. OF PRAYER
XCVII. OF THE TEMPTATION OF GOD
EXTERIOR ACTS OF RELIGION XCVIII. OF PERJURY
!e Service of the Body XCIX. OF SACRILEGE
C. OF SIMONY
LXXXIV. OF ADORATION
CI. OF PIETY
Service by Gi" CII. OF OBSERVANCE
LXXXV. OF SACRIFICE
PARTS OF OBSERVANCE AND
LXXXVI. OF OBLATIONS AND FIRST-
CONTRARY VICES
FRUITS
LXXXVII. OF TITHES CIII. OF DULIA
CIV. OF OBEDIENCE
Service by Promise CV. OF DISOBEDIENCE
LXXXVIII.OF VOWS CVI. OF GRATITUDE
CVII. OF INGRATITUDE
By taking the Name of God CVIII. OF VENGEANCE
LXXXIX. OF OATHS CIX. OF TRUTH
XC. OF ADJURATION
OPPOSED TO TRUTH
XCI. OF DIVINE PRAISE
CX. OF LYING
V ICES OPPOSED TO RELIGION CXI. OF DISSIMULATION AND
Superstition, i.e., by Way of Excess HYPOCRISY
CXII. OF BOASTING
XCII. OF SUPERSTITION, IN
CXIII. OF IRONY
GENERAL
CXIV. OF FRIENDLINESS
XCIII. OF UNDUE WORSHIP OF GOD
XCIV. OF IDOLATRY OPPOSED TO FRIENDLINESS
CXV. OF FLATTERY OPPOSED TO
CXVI. OF QUARRELLING MAGNANIMITY
CXVII. OF LIBERALITY CXXXIV. OF MAGNIFICENCE
CXXXV. OF MEANNESS OPPOSED TO
OPPOSED TO LIBERALITY MAGNIFICENCE
CXVIII. OF COVETOUSNESS CXXXVI. OF PATIENCE
CXIX. OF PRODIGALITY CXXXVII. OF PERSEVERANCE
CXX. OF EQUITY CXXXVIII.OF THE VICES OPPOSED TO
CXXI. OF THE GIFT OF PIETY PERSEVERANCE
CXXII. OF THE PRECEPTS OF CXXXIX. OF THE GIFT OF FORTITUDE
JUSTICE CXL. OF THE PRECEPTS OF
FORTITUDE
TREATISE ON FORTITUDE
TREATISE ON TEMPERANCE
CXXIII. OF FORTITUDE
CXLI. OF TEMPERANCE
CXXIV. OF MARTYRDOM
CXLII. OF THE VICES OPPOSED TO
V ICES OPPOSED TO FORTITUDE TEMPERANCE
CXLIII. OF THE PARTS OF
CXXV. OF FEAR
TEMPERANCE, IN
CXXVI. OF FEARLESSNESS
GENERAL
CXXVII. OF (EXCESSIVE) DARING
(a) INTEGRAL PARTS OF TEMPERANCE
PARTS OF FORTITUDE
CXLIV. OF SHAMEFACEDNESS
CXXVIII. OF THE PARTS OF
CXLV. OF HONESTY
FORTITUDE, IN GENERAL
CXXIX. OF MAGNANIMITY (b ) SUBJECTIVE PARTS OF T EMPERANCE AND
CXXX. OF PRESUMPTION OPPOSED CONTRARINESS
TO MAGNANIMITY
CXLVI. OF ABSTINENCE
CXXXI. OF AMBITION OPPOSED TO
CXLVII. OF FASTING
MAGNANIMITY
CXLVIII. OF GLUTTONY
CXXXII. OF VAINGLORY OPPOSED TO
CXLIX. OF SOBRIETY
MAGNANIMITY
CL. OF DRUNKENNESS
CXXXIII. OF PUSILLANIMITY
CLI. OF CHASTITY (a) Pertaining to Knowledge
CLII. OF VIRGINITY
CLXXI. OF THE NATURE OF
CLIII. OF LUST
PROPHECY
CLIV. OF THE PARTS OF LUST
CLXXII. OF THE CAUSE OF PROPHECY
CLXXIII. OF THE MODE OF
(c) Potential Parts of Temperance and
PROPHETIC KNOWLEDGE
Contrary Vices
CLXXIV. OF THE DIVISION OF
CLV. OF CONTINENCE PROPHECY
CLVI. OF INCONTINENCE CLXXV. OF RAPTURE
CLVII. OF CLEMENCY AND
MEEKNESS (b) Pertaining to Speech
CLVIII. OF ANGER
CLXXVI. OF THE GIFT OF TONGUES
CLIX. OF CRUELTY
CLXXVII. OF THE GRACE OF THE
CLX. OF MODESTY
WORD OF WISDOM AND
CLXI. OF HUMILITY
KNOWLEDGE
CLXII. OF PRIDE
CLXIII. OF THE FIRST MAN’S SIN (c) Pertaining to Works
CLXIV. OF THE PUNISHMENT OF
CLXXVIII.OF THE GRACE OF MIRACLES
THE FIRST MAN’S SIN
CLXV. OF THE TEMPTATION OF TREATISE ON ACTIVE AND
OUR FIRST PARENTS
CONTEMPLATIVE LIFE
CLXVI. OF STUDIOUSNESS
CLXVII. OF CURIOSITY CLXXIX. OF THE DISTINCTION
CLXVIII. OF MODESTY IN BETWEEN THE ACTIVE
MOVEMENTS AND CONTEMPLATIVE
CLXIX. OF MODESTY IN THE LIFE
OUTWARD APPAREL CLXXX. OF THE CONTEMPLATIVE
CLXX. OF THE PRECEPTS OF LIFE
TEMPERANCE CLXXXI. OF THE ACTIVE LIFE
CLXXXII. OF THE COMPARISON
TREATISE ON THE GRATUITOUS BETWEEN THE ACTIVE
GRACES AND THE
CONTEMPLATIVE LIFE
TREATISE ON THE STATES OF NATURE WHICH WERE
LIFE ASSUMED
VI. OF THE ORDER OF
CLXXXIII.OF MAN’S DUTIES AND ASSUMPTION
STATES IN GENERAL VII. OF THE GRACE OF CHRIST AS
CLXXXIV.OF THINGS PERTAINING TO AN INDIVIDUAL MAN
THE STATE OF
VIII. OF THE GRACE OF CHRIST AS
PERFECTION IN GENERAL THE HEAD OF THE
CLXXXV. OF THINGS CONCERNING CHURCH
THE EPISCOPAL STATE IX. OF CHRIST’S KNOWLEDGE
CLXXXVI.IN WHAT THE RELIGIOUS IN GENERAL
STATE PROPERLY X. OF CHRIST’S BEATIFIC
CONSISTS KNOWLEDGE
CLXXXVII.OF THINGS COMPETENT TO
XI. OF CHRIST’S INFUSED
RELIGIOUS KNOWLEDGE
CLXXXVIII.OF THE DIFFERENT KINDS XII. OF CHRIST’S ACQUIRED
OF RELIGIOUS LIFE KNOWLEDGE
CLXXXIX.OF THE ENTRANCE INTO XIII. OF THE POWER OF CHRIST’S
RELIGIOUS LIFE SOUL
XIV. OF THE BODILY DEFECTS
TREATISE ON THE INCARNATION
ASSUMED BY CHRIST
I. OF THE FITNESS OF THE XV. OF THE DEFECTS OF SOUL
INCARNATION ASSUMED BY CHRIST
II. OF THE MANNER OF UNION XVI. OF THE CONSEQUENCES OF
OF THE INCARNATE WORD THE UNION AS TO CHRIST
IN GENERAL HIMSELF
III. OF THE MANNER OF UNION XVII. OF WHAT PERTAINS TO
ON THE PART OF THE CHRIST’S UNITY OF BEING
PERSON ASSUMING XVIII. OF WHAT PERTAINS TO
IV. OF THE MANNER OF UNION CHRIST’S UNITY OF WILL
ON THE PART OF THE XIX. OF THE UNITY OF CHRIST’S
HUMAN NATURE OPERATION
V. OF THE PARTS OF HUMAN
XX. OF CHRIST’S SUBJECTION TO THE NEW-BORN CHRIST
THE FATHER XXXVII. OF CHRIST’S CIRCUMCISION
XXI. OF CHRIST’S PRAYER XXXVIII. OF THE BAPTISM OF JOHN
XXII. OF CHRIST’S PRIESTHOOD XXXIX. OF THE BAPTIZING OF
XXIII. OF CHRIST’S ADOPTION CHRIST
XXIV. OF CHRIST’S XL. OF CHRIST’S MANNER OF
PREDESTINATION LIFE
XXV. OF THE ADORATION OF XLI. OF CHRIST’S TEMPTATION
CHRIST XLII. OF CHRIST’S DOCTRINE
XXVI. OF CHRIST AS MEDIATOR XLIII. OF CHRIST’S MIRACLES, IN
BETWEEN GOD AND MAN GENERAL
XLIV. OF CHRIST’S MIRACLES
TREATISE ON CHRISTOLOGY CONSIDERED
XXVII. OF THE SANCTIFICATION OF SPECIFICALLY

THE BLESSED VIRGIN XLV. OF CHRIST’S
XXVIII. OF THE VIRGINITY OF THE TRANSFIGURATION
MOTHER OF GOD XLVI. OF CHRIST’S PASSION
XXIX. OF THE ESPOUSALS OF THE XLVII. OF THE EFFICIENT CAUSE OF
MOTHER OF GOD CHRIST’S PASSION
XXX. OF THE ANNUNCIATION OF XLVIII. OF THE EFFICIENCY OF
THE BLESSED VIRGIN CHRIST’S PASSION
XXXI. OF THE MATTER FROM XLIX. OF THE EFFECTS OF
WHICH THE SAVIOUR’S CHRIST’S PASSION
BODY WAS CONCEIVED L. OF CHRIST’S DEATH
XXXII. OF THE ACTIVE PRINCIPLES LI. OF CHRIST’S BURIAL
IN CHRIST’S CONCEPTION LII. OF CHRIST’S DESCENT INTO
XXXIII. OF THE MODE AND ORDER HELL
OF CHRIST’S CONCEPTION LIII. OF CHRIST’S RESURRECTION
XXXIV. OF THE PERFECTION OF THE LIV. OF THE QUALITY OF CHRIST
CHILD CONCEIVED RISING AGAIN
XXXV. OF CHRIST’S NATIVITY LV. OF THE MANIFESTATION OF
XXXVI. OF THE MANIFESTATION OF THE RESURRECTION
LVI. OF THE CAUSALITY OF LXXII. OF THE SACRAMENT OF
CHRIST’S RESURRECTION CONFIRMATION
LVII. OF CHRIST’S ASCENSION LXXIII. OF THE SACRAMENT OF THE
LVIII. OF CHRIST’S SITTING AT THE EUCHARIST
FATHER’S RIGHT HAND LXXIV. OF THE MATTER OF THIS
LIX. OF CHRIST’S JUDICIARY SACRAMENT
POWER LXXV. OF THE CHANGE OF BREAD
AND WINE INTO THE
TREATISE ON THE SACRAMENTS BODY AND BLOOD OF
LX. WHAT IS A SACRAMENT? CHRIST
LXI. OF THE NECESSITY OF THE LXXVI. HOW CHRIST IS IN THIS
SACRAMENTS SACRAMENT
LXII. OF THE PRINCIPAL LXXVII. OF THE ACCIDENTS WHICH
SACRAMENTAL EFFECT, REMAIN IN THIS

WHICH IS GRACE SACRAMENT
LXIII. OF THE OTHER LXXVIII. OF THE FORM OF THIS
SACRAMENTAL EFFECT, SACRAMENT
WHICH IS A CHARACTER LXXIX. OF THE EFFECTS OF THIS
LXIV. OF THE CAUSES OF THE SACRAMENT
SACRAMENTS LXXX. OF THE USE OF THIS
LXV. OF THE NUMBER OF THE SACRAMENT IN GENERAL
SACRAMENTS LXXXI. OF THE USE WHICH CHRIST
LXVI. OF THE SACRAMENT OF MADE OF THIS
BAPTISM SACRAMENT AT ITS
LXVII. OF THE MINISTER OF INSTITUTION
BAPTISM LXXXII. OF THE MINISTER OF THIS
LXVIII. OF THOSE WHO RECEIVE SACRAMENT
BAPTISM LXXXIII. OF THE RITE OF THIS
LXIX. OF THE EFFECTS OF BAPTISM SACRAMENT
LXX. OF CIRCUMCISION LXXXIV. OF PENANCE AS A
LXXI. OF CATECHISM AND SACRAMENT
EXORCISM LXXXV. OF PENANCE AS A VIRTUE
LXXXVI. OF THE EFFECT OF CONFESSION
PENANCE, AS REGARDS IX. OF THE QUALITY OF
THE PARDON OF MORTAL CONFESSION
SIN X. OF THE EFFECT OF
LXXXVII. OF THE REMISSION OF CONFESSION
VENIAL SIN XI. OF THE SEAL OF
LXXXVIII.OF THE RETURN OF SINS CONFESSION
WHICH HAVE BEEN TAKEN XII. OF SATISFACTION, AS TO ITS
AWAY BY PENANCE NATURE
LXXXIX. OF THE RECOVERY OF XIII. OF THE POSSIBILITY OF
VIRTUE BY MEANS OF SATISFACTION
PENANCE XIV. OF THE QUALITY OF
XC. OF THE PARTS OF PENANCE, SATISFACTION
IN GENERAL XV. OF THE MEANS OF MAKING
SATISFACTION
(Supplement) XVI. OF THOSE WHO RECEIVE
I. OF THE PARTS OF PENANCE, THE SACRAMENT OF
IN PARTICULAR, AND PENANCE
FIRST OF CONTRITION XVII. OF THE POWER OF THE KEYS
II. OF THE OBJECT OF XVIII. OF THE EFFECT OF THE KEYS
CONTRITION XIX. OF THE MINISTERS OF THE
III. OF THE DEGREE OF KEYS
CONTRITION XX. OF THOSE ON WHOM THE
IV. OF THE TIME FOR POWER OF THE KEYS CAN
CONTRITION BE EXERCISED
V. OF THE EFFECT OF XXI. OF THE DEFINITION,
CONTRITION CONGRUITY AND CAUSE
VI. OF CONFESSION, AS OF EXCOMMUNICATION
REGARDS ITS NECESSITY XXII. OF THOSE WHO CAN
VII. OF THE NATURE OF EXCOMMUNICATE OR BE
CONFESSION EXCOMMUNICATED
VIII. OF THE MINISTER OF XXIII. OF COMMUNICATION WITH
EXCOMMUNICATED ORDERS, OF THEIR ACTS,
PERSONS AND OF THE CHARACTER
XXIV. OF ABSOLUTION FROM IMPRINTED
EXCOMMUNICATION XXXVIII. OF THE MINISTERS OF THIS
XXV. OF INDULGENCE ITSELF SACRAMENT
XXVI. OF THOSE WHO CAN GRANT XXXIX. OF THE IMPEDIMENTS TO
INDULGENCES THIS SACRAMENT
XXVII. OF THOSE WHOM XL. OF THOSE THINGS THAT ARE
INDULGENCES AVAIL ANNEXED TO THE
XXVIII. OF THE SOLEMN RITE OF SACRAMENT OF ORDER
PENANCE
XXIX. OF EXTREME UNCTION, AS THE SACRAMENT OF MATRIMONY
REGARDS ITS ESSENCE XLI. (a) OF MARRIAGE
AND INSTITUTION CONSIDERED AS AN
XXX. OF THE EFFECT OF THIS OFFICE OF NATURE
SACRAMENT XLII. (b) OF MARRIAGE
XXXI. OF THE MINISTER OF THIS CONSIDERED AS A
SACRAMENT SACRAMENT
XXXII. ON WHOM SHOULD THIS (c) OF MARRIAGE
SACRAMENT BE CONSIDERED ABSOLUTELY
CONFERRED AND ON XLIII. OF THE BETROTHAL
WHAT PART OF THE BODY? XLIV. OF THE DEFINITION OF
XXXIII. OF THE REPETITION OF THIS MARRIAGE
SACRAMENT XLV. OF THE MARRIAGE
CONSENT (a)
THE SACRAMENT OF ORDER
CONSIDERED IN ITSELF
XXXIV. OF THE ESSENCE OF ORDER XLVI. OF THE MARRIAGE
XXXV. OF THE EFFECT OF THIS CONSENT (b) CONFIRMED
SACRAMENT BY OATH OR CARNAL
XXXVI. OF THE RECIPIENTS OF THIS INTERCOURSE
SACRAMENT XLVII. OF THE MARRIAGE
XXXVII. OF THE DISTINCTION OF CONSENT (c)
COMPULSORY AND LXIII. OF SECOND MARRIAGES
CONDITIONAL LXIV. OF THINGS ANNEXED TO
XLVIII. OF THE MARRIAGE MARRIAGE: (A) THE
CONSENT (D) MARRIAGE DEBT
CONSIDERED IN ITS LXV. OF THINGS ANNEXED TO
OBJECT MARRIAGE: (B) PLURALITY
XLIX. OF THE MARRIAGE GOODS OF WIVES
L. OF THE IMPEDIMENTS TO LXVI. OF THINGS ANNEXED TO
MARRIAGE, IN GENERAL MARRIAGE: (C) BIGAMY
AND THE IRREGULARITY
OF THE IMPEDIMENTS TO MARRIAGE, IN CONSEQUENT
PARTICULAR THEREUPON
(a) Preceding Marriage LXVII. OF THINGS ANNEXED TO
MARRIAGE: (D) THE BILL
LI. ERROR
OF DIVORCE
LII. STATE OF SLAVERY
LXVIII. OF THINGS ANNEXED TO
LIII. VOWS AND ORDERS
MARRIAGE: (E)
LIV. CONSANGUINITY
ILLEGITIMATE CHILDREN
LV. AFFINITY
LVI. SPIRITUAL RELATIONSHIP
TREATISE OF THE
LVII. LEGAL RELATIONSHIP, BY
RESURRECTION
ADOPTION
LVIII. IMPOTENCE, FRENZY OR (a) B EFORE THE R ESURRECTION
MADNESS, INCEST, AGE LXIX. OF THE PLACE WHERE

LIX. DISPARITY OF WORSHIP
SOULS ARE RECEIVED
LX. CRIME, OR WIFE-MURDER AFTER DEATH
LXX. OF THE QUALITY OF THE
(b) subsequent to marriage
SOUL AFTER LEAVING THE
LXI. (1) BEFORE BODY
CONSUMMATION, LXXI. OF THE SUFFRAGES FOR THE
SOLEMN VOWS DEAD
LXII. (2) AFTER CONSUMMATION, LXXII. OF PRAYERS ADDRESSED TO
FORNICATION THE SAINTS IN HEAVEN
LXXIII. OF THE SIGNS THAT WILL RESURRECTION
PRECEDE THE JUDGMENT
LXXIV. OF THE FIRE OF THE FINAL TREATISE ON THE LAST THINGS
CONFLAGRATION LXXXVII. OF THE KNOWLEDGE
WHICH, AFTER RISING
(b) T HE R ESURRECTION ITSELF
AGAIN, MEN WILL HAVE
LXXV. OF THE RESURRECTION CONCERNING MERITS
ITSELF AND DEMERITS
LXXVI. OF THE CAUSE OF THE LXXXVIII.TIME AND PLACE OF THE
RESURRECTION GENERAL JUDGMENT
LXXVII. OF THE TIME AND MANNER LXXXIX. WHO WILL JUDGE AND WHO
OF THE RESURRECTION WILL BE JUDGED?
LXXVIII. OF THE TERM WHEREFROM XC. UNDER WHAT FORM WILL
OF THE RESURRECTION THE JUDGE APPEAR?
LXXIX. OF THE IDENTITY OF THOSE XCI. THE STATE OF THE WORLD
WHO RISE AGAIN AFTER THE JUDGMENT
LXXX. OF THE INTEGRITY OF THE XCII. THE STATE OF THE BLESSED
BODIES IN THE AFTER THE JUDGMENT:
RESURRECTION THE BEATIFIC VISION
LXXXI. OF THE QUALITY OF THOSE XCIII. THEIR BLISS AND THEIR
WHO RISE AGAIN MANSIONS
LXXXII. OF THE IMPASSIBILITY OF XCIV. THE RELATIONS OF THE
THE BODIES OF THE BLESSED TOWARDS THE
BLESSED DAMNED
LXXXIII. OF THE SUBTLETY OF THE XCV. THE GIFTS OF THE BLESSED
BODIES OF THE BLESSED XCVI. THE AUREOLES
LXXXIV. OF THE AGILITY OF THE XCVII. THE PUNISHMENT OF THE
BODIES OF THE BLESSED DAMNED
LXXXV. OF THE CLARITY OF THE XCVIII. OF THE WILL AND
BODIES OF THE BLESSED INTELLECT OF THE
LXXXVI. OF THE CONDITIONS OF THE DAMNED
DAMNED AFTER THE XCIX. GOD’S MERCY AND JUSTICE
TOWARDS THE DAMNED FIRST BOOK OF ESDRAS
SECOND BOOK OF ESDRAS OR
APPENDIX I BOOK OF NEHEMIAS
1. Of !e Quality Of !ose Souls Who BOOK OF TOBIAS
Depart !is Life With Original Sin BOOK OF JUDITH
Only BOOK OF ESTHER
2. Of !e Quality Of !ose Souls Who BOOK OF JOB
Expiate Actual Sin or its Punishment BOOK OF PSALMS
in Purgatory BOOK OF PROVERBS
ECCLESIASTES
APPENDIX II CANTICLE OF CANTICLES
BOOK OF WISDOM
Two Articles On Purgatory
PROPHECY OF ISAIAS
INDEX ECCLESIASTICUS
PROPHECY OF JEREMIAS
GENESIS LAMENTATIONS
EXODUS PROPHECY OF BARUCH
LEVITICUS PROPHECY OF EZECHIEL
NUMBERS PROPHECY OF DANIEL
DEUTERONOMY PROPHECY OF OSEE
JOSUE PROPHECY OF JOEL
JUDGES PROPHECY OF AMOS
RUTH PROPHECY OF JONAS
FIRST BOOK OF KINGS OR FIRST PROPHECY OF MICHEAS
BOOK OF SAMUEL PROPHECY OF NAHUM
SECOND BOOK OF KINGS OR PROPHECY OF HABACUC
SECOND BOOK OF SAMUEL PROPHECY OF SOPHONIAS
THIRD (FIRST) BOOK OF KINGS PROPHECY OF ZACHARIAS
FOURTH (SECOND) BOOK OF PROPHECY OF MALACHIAS
KINGS FIRST BOOK OF MACHABEES
FIRST BOOK OF PARALIPOMENON SECOND BOOK OF MACHABEES
SECOND BOOK OF APOCRYPHAL BOOKS OF THE OLD
PARALIPOMENON
TESTAMENT: THE CATHOLIC EPISTLE OF ST.
PRAYER OF MANASSES JUDE
THIRD BOOK OF ESDRAS THE APOCALYPSE OF ST. JOHN
FOURTH BOOK OF ESDRAS APOCRYPHAL BOOKS OF THE
GOSPEL OF ST. MATTHEW NEW TESTAMENT
GOSPEL OF ST. MARK DOCTORS OF THE CHURCH AND
GOSPEL OF ST. LUKE OTHER ECCLESIASTICAL
GOSPEL OF ST. JOHN AUTHORITIES
ACTS OF THE APOSTLES POPES
EPISTLE TO THE ROMANS GENERAL COUNCILS
FIRST EPISTLE TO THE PROVINCIAL SYNODS, ETC.
CORINTHIANS PHILOSOPHERS, ETC.
SECOND EPISTLE TO THE
CORINTHIANS
EPISTLE TO THE GALATIANS
EPISTLE TO THE EPHESIANS
EPISTLE TO THE PHILIPPIANS
EPISTLE TO THE COLOSSIANS
FIRST EPISTLE TO THE
THESSALONIANS
SECOND EPISTLE TO THE
THESSALONIANS
FIRST EPISTLE TO TIMOTHY
SECOND EPISTLE TO TIMOTHY
EPISTLE TO TITUS
EPISTLE TO THE HEBREWS
EPISTLE OF ST. JAMES
FIRST EPISTLE OF ST. PETER
SECOND EPISTLE OF ST. PETER
FIRST EPISTLE OF ST. JOHN
SECOND EPISTLE OF ST. JOHN
THIRD EPISTLE OF ST. JOHN
TREATISE ON GRACE Whether he can of himself persevere in
good?
QUESTION CIX FIRST ARTICLE
OF THE NECESSITY OF GRACE WHETHER WITHOUT GRACE MAN CAN

(In Ten Articles.) KNOW ANY TRUTH?
We proceed thus to the First Article:—

WE must now consider the exterior prin-
Objection 1. It would seem that without
ciple of human acts, i.e., God, in so far as,
grace man can know no truth. For, on 1
through grace, we are helped by Him to
Cor. 12:3: No man can say, the Lord Jesus,
do right: and, first, we must consider the
but by the Holy Ghost, a gloss says: Every
grace of God; secondly, its cause; thirdly,
truth, by whomsoever spoken is from the
its effects.
Holy Ghost. Now the Holy Ghost dwells in
!e first point of consideration will be
us by grace. !erefore we cannot know
threefold; for we shall consider (1) !e
truth without grace.
necessity of grace; (2) grace itself, as to its
Obj. 2. Further, Augustine says (Solil. i.
essence; (3) its division.
6) that the most certain sciences are like
Under the first head there are ten
things lit up by the sun so as to be seen. Now
points of inquiry—(1) Whether without
God Himself is He Who sheds the light. And
grace man can know anything? (2)
reason is in the mind as sight is in the eye.
Whether without God’s grace man can do
And the eyes of the mind are the senses of
or wish any good? (3) Whether without
the soul. Now the bodily senses, however
grace man can love God above all things?
pure, cannot see any visible object, with-
(4) Whether without grace man can keep
out the sun’s light. !erefore the human
the commandments of the Law? (5)
mind, however perfect, cannot, by reason-
Whether without grace he can merit eter-
ing, know any truth without Divine light:
nal life? (6) Whether without grace man
and this pertains to the aid of grace.
can prepare himself for grace? (7)
Obj. 3. Further, the human mind can
Whether without grace he can rise from
only understand truth by thinking, as is
sin? (8) Whether without grace man can
clear from Augustine (De Trin. xiv. 7). But
avoid sin? (9) Whether man having
the Apostle says (2 Cor. 3:5): Not that we
received grace can do good and avoid sin
are sufficient to think anything of ourselves,
without any further Divine help? (10)
as of ourselves; but our sufficiency is from real movements are reduced to the
God. !erefore man cannot, of himself, motion of the heavenly body as to the
know truth without the help of grace. first corporeal mover, so all movements,
On the contrary, Augustine says (Retract. both corporeal and spiritual, are reduced
i. 4): I do not approve having said in the to the simple First Mover, Who is God.
prayer, O God, Who dost wish the sinless And hence no ma"er how perfect a corpo-
alone to know the truth; for it may be real or spiritual nature is supposed to be,
answered that many who are not sinless it cannot proceed to its act unless it be
know many truths. Now man is cleansed moved by God; but this motion is accord-
from sin by grace, according to Ps. 50:12: ing to the plan of His providence, and not
Create a clean heart in me, O God, and by a necessity of nature, as the motion of
renew a right spirit within my bowels. the heavenly body. Now not only is every
!erefore without grace man of himself motion from God as from the First
can know truth. Mover, but all formal perfection is from
I answer that, To know truth is a use or Him as from the First Act. And thus the
act of intellectual light, since, according act of the intellect or of any created being
to the Apostle (Eph. 5:13): All that is made whatsoever depends upon God in two
manifest is light. Now every use implies ways: first, inasmuch as it is from Him
movement, taking movement broadly, so that it has the form whereby it acts; sec-
as to call thinking and willing move- ondly, inasmuch as it is moved by Him to
ments, as is clear from the Philosopher act.
(De Anima, iii. 4). Now in corporeal Now every form bestowed on created
things we see that for movement there is things by God has power for a determined
required not merely the form which is the act, which it can bring about in propor-
principle of the movement or action, but tion to its own proper endowment; and
there is also required the motion of the beyond which it is powerless, except by a
first mover. Now the first mover in the superadded form, as water can only heat
order of corporeal things is the heavenly when heated by the fire. And thus the
body. Hence no ma"er how perfectly fire human understanding has a form, viz.,
has heat, it would not bring about alter- intelligible light, which of itself is suffi-
ation, except by the motion of the heav- cient for knowing certain intelligible
enly body. But it is clear that as all corpo- things, viz., those we can come to know
through the senses. Higher intelligible natural light bestowed upon the soul is
things the human intellect cannot know, God’s enlightenment, whereby we are
unless it be perfected by a stronger light, enlightened to see what pertains to natu-
viz., the light of faith or prophecy which ral knowledge; and for this there is
is called the light of grace, inasmuch as it is required no further knowledge, but only
added to nature. for such things as surpass natural knowl-
Hence we must say that for the knowledge.
edge of any truth whatsoever man needs Reply Obj. 3. We always need God’s help
Divine help, that the intellect may be for every thought, inasmuch as He moves
moved by God to its act. But he does not the understanding to act; for actually to
need a new light added to his natural understand anything is to think, as is
light, in order to know the truth in all clear from Augustine (De Trin. xiv., loc.
things, but only in some that surpass his cit.).
natural knowledge. And yet at times God
miraculously instructs some by His grace SECOND ARTICLE
in things that can be known by natural WHETHER MAN CAN WISH OR DO ANY
reason, even as He sometimes brings GOOD WITHOUT GRACE?
about miraculously what nature can do.
We proceed thus to the Second Article:—
Reply Obj. 1. Every truth by whomso- Objection 1. It would seem that man can
ever spoken is from the Holy Ghost as
wish and do good without grace. For that
bestowing the natural light, and moving
is in man’s power, whereof he is master.
us to understand and speak the truth, but
Now man is master of his acts, and espe-
not as dwelling in us by sanctifying grace,
cially of his willing, as stated above (Q. I.,
or as bestowing any habitual gi" super- A. 1; Q. XIII., A. 6). Hence man, of him-
added to nature. For this only takes place
self, can wish and do good without the
with regard to certain truths that are
help of grace.
known and spoken, and especially in
Obj. 2. Further, man has more power
regard to such as pertain to faith, of
over what is according to his nature than
which the Apostle speaks.
over what is beyond his nature. Now sin is
Reply Obj. 2. !e material sun sheds its
against his nature, as Damascene says (De
light outside us; but the intelligible Sun,
Fide Orthod. ii. 30); whereas deeds of
Who is God, shines within us. Hence the
virtue are according to his nature, as
stated above (Q. LXXI., A. 1). !erefore good of infused virtue. But in the state of
since man can sin of himself, much more corrupt nature, man falls short of what
would it seem that of himself he can wish he could do by his nature, so that he is
and do good. unable to fulfil it by his own natural
Obj. 3. Further, the understanding’s powers. Yet because human nature is not
good is truth, as the Philosopher says altogether corrupted by sin, so as to be
(Ethic. iv. 2). Now the intellect can of itself shorn of every natural good, even in the
know truth, even as every other thing can state of corrupted nature it can, by virtue
work its own operation of itself. !ere- of its natural endowments, work some
fore, much more can man, of himself, do particular good, as to build dwellings,
and wish good. plant vineyards, and the like; yet it cannot
On the contrary, !e Apostle says (Rom. do all the good natural to it, so as to fall
9:16): It is not of him that willeth, namely, short in nothing; just as a sick man can of
to will, nor of him that runneth, namely, to himself make some movements, yet he
run, but of God that showeth mercy. And cannot be perfectly moved with the
Augustine says (De Corrept. et Gratia, ii.) movements of one in health, unless by
that without grace men do nothing good the help of medicine he be cured.
when they either think or wish or love or act. And thus in the state of perfect nature
I answer that, Man’s nature may be man needs a gratuitous strength super-
looked at in two ways: first, in its added to natural strength for one reason,
integrity, as it was in our first parent viz., in order to do and wish supernatural
before sin; secondly, as it is corrupted in good; but for two reasons, in the state of
us a"er the sin of our first parent. Now in corrupt nature, viz., in order to be
both states human nature needs the help healed, and furthermore in order to carry
of God as First Mover, to do or wish any out works of supernatural virtue, which
good whatsoever, as stated above (A. 1). are meritorious. Beyond this, in both
But in the state of integrity, as regards the states man needs the Divine help, that he
sufficiency of the operative power, man may be moved to act well.
by his natural endowments could wish Reply Obj. 1. Man is master of his acts
and do the good proportionate to his and of his willing or not willing, because
nature, such as the good of acquired of his deliberate reason, which can be
virtue; but not surpassing good, as the bent to one side or another. And although
he is master of his deliberating or not WHETHER BY HIS OWN NATURAL
deliberating, yet this can only be by a POWERS AND WITHOUT GRACE MAN CAN
previous deliberation; and since it cannot LOVE GOD ABOVE ALL THINGS?
go on to infinity, we must come at length We proceed thus to the !ird Article:—

to this, that man’s free-will is moved by Objection 1. It would seem that without
an extrinsic principle, which is above the grace man cannot love God above all
human mind, to wit by God, as the things by his own natural powers. For to
Philosopher proves in the chapter on Good love God above all things is the proper
Fortune (Ethic. Eudem. vii.). Hence the and principal act of charity. Now man
mind of man still unweakened is not so cannot of himself possess charity, since
much master of its act that it does not the charity of God is poured forth in our
need to be moved by God; and much hearts by the Holy Ghost Who is given to us,
more the free-will of man weakened by as is said Rom. 5:5. !erefore man by his
sin, whereby it is hindered from good by natural powers alone cannot love God
the corruption of the nature. above all things.
Reply Obj. 2. To sin is nothing else than Obj. 2. Further, no nature can rise
to fail in the good which belongs to any above itself. But to love God above all
being according to its nature. Now as things is to tend above oneself. !erefore
every created thing has its being from without the help of grace no created
another, and, considered in itself, is noth- nature can love God above itself.
ing, so does it need to be preserved by Obj. 3. Further, to God, Who is the
another in the good which pertains to its Highest Good, is due the best love, which
nature. For it can of itself fail in good, is that He be loved above all things. Now
even as of itself it can fall into non-exis- without grace man is not capable of giv-
tence, unless it is upheld by God. ing God the best love, which is His due;
Reply Obj. 3. Man cannot even know otherwise it would be useless to add
truth without Divine help, as stated above grace. Hence man, without grace and
(A. 1). And yet human nature is more with his natural powers alone, cannot
corrupt by sin in regard to the desire for love God above all things.
good, than in regard to the knowledge of On the contrary, As some maintain,
truth. man was first made with only natural
endowments; and in this state it is mani-
T HIRD ARTICLE
fest that he loved God to some extent. But of Himself. Hence in the state of perfect
he did not love God equally with himself, nature man referred the love of himself
or less than himself, otherwise he would and of all other things to the love of God
have sinned. !erefore he loved God as to its end; and thus he loved God more
above himself. !erefore man, by his than himself and above all things. But in
natural powers alone, can love God more the state of corrupt nature man falls short
than himself and above all things. of this in the appetite of his rational will,
I answer that, As was said above (P. I, Q. which, unless it is cured by God’s grace,
LX., A. 5), where the various opinions follows its private good, on account of the
concerning the natural love of the angels corruption of nature. And hence we must
were set forth, man in a state of perfect say that in the state of perfect nature man
nature, could by his natural power, do the did not need the gi" of grace added to his
good natural to him without the addition natural endowments, in order to love God
of any gratuitous gi", though not with- above all things naturally, although he
out the help of God moving him. Now to needed God’s help to move him to it; but
love God above all things is natural to in the state of corrupt nature man needs,
man and to every nature, not only ratio- even for this, the help of grace to heal his
nal but irrational, and even to inanimate nature.
nature according to the manner of love Reply Obj. 1. Charity loves God above
which can belong to each creature. And all things in a higher way than nature
the reason of this is that it is natural to all does. For nature loves God above all
to seek and love things according as they things inasmuch as He is the beginning
are naturally fit (to be sought and loved) and the end of natural good; whereas
since all things act according as they are charity loves Him, as He is the object of
naturally fit as stated in Phys. ii. 8. Now it beatitude, and inasmuch as man has a
is manifest that the good of the part is for spiritual fellowship with God. Moreover
the good of the whole; hence everything, charity adds to natural love of God a cer-
by its natural appetite and love, loves its tain quickness and joy, in the same way
own proper good on account of the that every habit of virtue adds to the good
common good of the whole universe, act which is done merely by the natural
which is God. Hence Dionysius says (Div. reason of a man who has not the habit of
Nom. iv.) that God leads everything to love virtue.
Reply Obj. 2. When it is said that nature of himself without grace. Hence a man
cannot rise above itself, we must not can fulfil the commandments of the Law
understand this as if it could not be drawn without grace.
to any object above itself, for it is clear Obj. 2. Further, Jerome says (Expos.
that our intellect by its natural knowledge Cathol. Fid.*) that they are anathema who
can know things above itself, as is shown say God has laid impossibilities upon man.
in our natural knowledge of God. But we Now what a man cannot fulfil by himself
are to understand that nature cannot rise is impossible to him. !erefore a man can
to an act exceeding the proportion of its fulfil all the commandments of himself.
strength. Now to love God above all Obj. 3. Further, of all the command-
things is not such an act; for it is natural ments of the Law, the greatest is this,
to every creature, as was said above. !ou shalt love the Lord thy God with thy
Reply Obj. 3. Love is said to be best, whole heart (Ma"h. 22:37). Now man with
both with respect to the degree of love, his natural endowments can fulfil this
and with regard to the motive of loving, command by loving God above all things,
and the mode of love. And thus the high- as stated above (A. 3). !erefore man can
est degree of love is that whereby charity fulfil all the commandments of the Law
loves God as the giver of beatitude, as was without grace.
said above. On the contrary, Augustine says (De
Hæres. lxxxviii.) that it is part of the Pela-
FOURTH ARTICLE gian heresy that they believe that without
WHETHER MAN WITHOUT GRACE AND BY grace man can fulfil all the Divine com-
HIS OWN NATURAL POWERS CAN FULFIL mandments.
THE COMMANDMENTS OF THE LAW? I answer that, !ere are two ways of
We proceed thus to the Fourth Article:— fulfilling the commandments of the
Objection 1. It would seem that man Law.—!e first regards the substance of
without grace, and by his own natural the works, as when a man does works of
powers, can fulfil the commandments of justice, fortitude, and of other virtues.
the Law. For the Apostle says (Rom. 2:14) And in this way man in the state of perfect
that the Gentiles who have not the law, do nature could fulfil all the command-
by nature those things that are of the Law. ments of the Law; otherwise he would
Now what a man does naturally he can do have been unable to sin in that state, since
to sin is nothing else than to transgress friends, we can do, in some sense, by our-
the Divine commandments. But in the selves. Hence Jerome† concedes (ibid.)
state of corrupted nature man cannot ful- that our will is in such a way free that we
fil all the Divine commandments without must confess we still require God’s help.
healing grace. Secondly, the command- Reply Obj. 3. Man cannot, with his
ments of the law can be fulfilled, not purely natural endowments, fulfil the
merely as regards the substance of the precept of the love of God, as stated above
act, but also as regards the mode of act- (A. 3).
ing, i.e., their being done out of charity.
And in this way, neither in the state of FIFTH ARTICLE
perfect nature, nor in the state of corrupt WHETHER MAN CAN MERIT
nature can man fulfil the command- EVERLASTING LIFE WITHOUT GRACE?
ments of the law without grace. Hence,
We proceed thus to the Fi"h Article:—
Augustine (De Corrept. et Grat. ii.) having
Objection 1. It would seem that man can
stated that without grace men can do no
merit everlasting life without grace. For
good whatever, adds: Not only do they know
Our Lord says (Ma"h. 19:17): If thou wilt
by its light what to do, but by its help they do
enter into life, keep the commandments;
lovingly what they know. Beyond this, in
from which it would seem that to enter
both states they need the help of God’s into everlasting life rests with man’s will.
motion in order to fulfil the command-
But what rests with our will, we can do of
ments, as stated above (AA. 2, 3).
ourselves. Hence it seems that man can
Reply Obj. 1. As Augustine says (De Spir.
merit everlasting life of himself.
et Lit. xxvii.), do not be disturbed at his
Obj. 2. Further, eternal life is the wage
saying that they do by nature those things or reward bestowed by God on men,
that are of the Law; for the Spirit of grace
according to Ma"h. 5:12: Your reward is
works this, in order to restore in us the
very great in heaven. But wage or reward is
image of God, a"er which we were naturally
meted by God to everyone according to
made.
his works, according to Ps. 61:12: !ou
Reply Obj. 2. What we can do with the
wilt render to every man according to his
Divine assistance is not altogether impos-
works. Hence, since man is master of his
sible to us; according to the Philosopher
(Ethic. iii. 3): What we can do through our
† See preceding note.
works, it seems that it is within his power or to have friends, and the like, as Augus-
to reach everlasting life. tine says in his third Reply to the
Obj. 3. Further, everlasting life is the Pelagians.*
last end of human life. Now every natural Reply Obj. 1. Man, by his will, does
thing by its natural endowments can works meritorious of everlasting life; but
a"ain its end. Much more, therefore, may as Augustine says, in the same book, for
man a"ain to life everlasting by his natu- this it is necessary that the will of man
ral endowments, without grace. should be prepared with grace by God.
On the contrary, !e Apostle says (Rom. Reply Obj. 2. As the gloss upon Rom.
6:23): !e grace of God is life everlasting. 6:23, !e grace of God is life everlasting,
And as a gloss says, this is said that we says, It is certain that everlasting life is
may understand that God, of His own meted to good works; but the works to which
mercy, leads us to everlasting life. it is meted, belong to God’s grace. And it has
I answer that, Acts conducing to an end been said (A. 4), that to fulfil the com-
must be proportioned to the end. But no mandments of the Law, in their due way,
act exceeds the proportion of its active whereby their fulfilment may be merito-
principle; and hence we see in natural rious, requires grace.
things, that nothing can by its operation Reply Obj. 3. !is objection has to do
bring about an effect which exceeds its with the natural end of man. Now human
active force, but only such as is propor- nature, since it is nobler, can be raised by
tionate to its power. Now everlasting life the help of grace to a higher end, which
is an end exceeding the proportion of lower natures can nowise reach; even as a
human nature, as is clear from what we man who can recover his health by the
have said above (Q. V., A. 5). Hence man, help of medicines is be"er disposed to
by his natural endowments, cannot pro- health than one who can nowise recover
duce meritorious works proportionate to it, as the Philosopher observes (De Cœlo
everlasting life; and for this a higher force ii. 12).
is needed, viz., the force of grace. And
thus without grace man cannot merit SIXTH ARTICLE
everlasting life; yet he can perform works WHETHER A MAN, BY HIMSELF AND
conducing to a good which is natural to WITHOUT THE EXTERNAL AID OF GRACE,
man, as to toil in the fields, to drink, to eat, CAN PREPARE HIMSELF FOR GRACE?
We proceed thus to the Sixth Article:— Now an action is said to be the part of a
Objection 1. It would seem that man, by man, when he can do it by himself. Hence
himself and without the external help of it seems that man by himself can prepare
grace, can prepare himself for grace. For himself for grace.
nothing impossible is laid upon man, as On the contrary, It is wri"en (Jo. 6:44):
stated above (A. 4, ad 1). But it is wri"en No man can come to Me except the Father,
(Zach. 1:3): Turn ye to Me … and I will turn Who hath sent Me, draw him. But if man
to you. Now to prepare for grace is noth- could prepare himself, he would not need
ing more than to turn to God. !erefore to be drawn by another. Hence man can-
it seems that man of himself, and without not prepare himself without the help of
the external help of grace, can prepare grace.
himself for grace. I answer that, !e preparation of the
Obj. 2. Further, man prepares himself human will for good is twofold:—the
for grace by doing what is in him to do, first, whereby it is prepared to operate
since if man does what is in him to do rightly and to enjoy God; and this prepa-
God will not deny him grace, for it is writ- ration of the will cannot take place with-
ten (Ma"h. 7:11) that God gives His good out the habitual gi# of grace, which is the
Spirit to them that ask Him. But what is in principle of meritorious works, as stated
our power, is in us to do. !erefore it above (A. 5). !ere is a second way in
seems to be in our power to prepare our- which the human will may be taken to be
selves for grace. prepared for the gi# of habitual grace
Obj. 3. Further, if a man needs grace in itself. Now in order that man prepare
order to prepare for grace, with equal himself to receive this gi#, it is not neces-
reason will he need grace to prepare sary to presuppose any further habitual
himself for the first grace; and thus to gi# in the soul, otherwise we should go
infinity, which is impossible. Hence it on to infinity. But we must presuppose a
seems that we must not go beyond what gratuitous gi# of God, Who moves the
was said first, viz., that man, of himself soul inwardly or inspires the good wish.
and without grace, can prepare himself For in these two ways do we need the
for grace. Divine assistance, as stated above (AA. 2,
Obj. 4. Further, it is wri"en (Prov. 16:1) 3). Now that we need the help of God to
that it is the part of man to prepare the soul. move us, is manifest. For since every
agent acts for an end, every cause must except by the gratuitous help of God
direct its effect to its end, and hence since moving him inwardly.
the order of ends is according to the order Reply Obj. 1. Man’s turning to God is by
of agents or movers, man must be free-will; and thus man is bidden to turn
directed to the last end by the motion of himself to God. But free-will can only be
the first mover, and to the proximate end turned to God, when God turns it, accord-
by the motion of any of the subordinate ing to Jer. 31:18: Convert me and I shall be
movers; as the spirit of the soldier is bent converted, for !ou art the Lord, my God;
towards seeking the victory by the and Lament. 5:21: Convert us, O Lord, to
motion of the leader of the army—and !ee, and we shall be converted.
towards following the standard of a regi- Reply Obj. 2. Man can do nothing
ment by the motion of the standard- unless moved by God, according to Jo.
bearer. And thus since God is the first 15:5: Without Me, you can do nothing.
Mover simply, it is by His motion that Hence when a man is said to do what is in
everything seeks Him under the common him to do, this is said to be in his power
notion of good, whereby everything seeks according as he is moved by God.
to be likened to God in its own way. Hence Reply Obj. 3. !is objection regards
Dionysius says (Div. Nom. iv.) that God habitual grace, for which some prepara-
turns all to Himself. But He directs right- tion is required, since every form requires
eous men to Himself as to a special end, a disposition in that which is to be its
which they seek, and to which they wish subject. But in order that man should be
to cling, according to Ps. 72:28, it is good moved by God, no further motion is pre-
for Me to adhere to my God. And that they supposed, since God is the First Mover.
are turned to God can only spring from Hence we need not go to infinity.
God’s having turned them. Now to pre- Reply Obj. 4. It is the part of man to
pare oneself for grace is, as it were, to be prepare his soul, since he does this by his
turned to God; just as, whoever has his freewill. And yet he does not do this with-
eyes turned away from the light of the out the help of God moving him, and
sun, prepares himself to receive the sun’s drawing him to Himself, as was said
light, by turning his eyes towards the sun. above.
Hence it is clear that man cannot prepare
himself to receive the light of grace S EVENTH ARTICLE
WHETHER MAN CAN RISE FROM SIN man by himself can return from sin to the
WITHOUT THE HELP OF GRACE? state of justice.
We proceed thus to the Seventh Article:— On the contrary, !e Apostle says (Gal.
Objection 1. It would seem that man can 2:21; cf. 3:21): For if there had been a law
rise from sin without the help of grace. given which could give life—then Christ
For what is presupposed to grace, takes died in vain, i.e., to no purpose. Hence
place without grace. But to rise from sin with equal reason, if man has a nature,
is presupposed to the enlightenment of whereby he can be justified, Christ died in
grace; since it is wri"en (Eph. 5:14): Arise vain, i.e., to no purpose. But this cannot
from the dead and Christ shall enlighten fi"ingly be said. !erefore by himself he
thee. !erefore man can rise from sin cannot be justified, i.e., he cannot return
without grace. from a state of sin to a state of justice.
Obj. 2. Further, sin is opposed to virtue I answer that, Man by himself can no
as illness to health, as stated above (Q. wise rise from sin without the help of
LXXI., A. 1 ad 3). Now, man, by force of grace. For since sin is transient as to the
his nature, can rise from illness to health, act and abiding in its guilt, as stated above
without the external help of medicine, (Q. LXXXVII., A. 6), to rise from sin is not
since there still remains in him the prin- the same as to cease the act of sin; but to
ciple of life, from which the natural oper- rise from sin means that man has
ation proceeds. Hence it seems that, with restored to him what he lost by sinning.
equal reason, man may be restored by Now man incurs a triple loss by sinning,
himself, and return from the state of sin as was clearly shown above (Q. LXXXV.,
to the state of justice without the help of A. 1; Q. LXXXVI., A. 1; Q. LXXXVII., A. 1),
external grace. viz., stain, corruption of natural good,
Obj. 3. Further, every natural thing can and debt of punishment. He incurs a
return by itself to the act befi"ing its stain, inasmuch as he forfeits the lustre of
nature, as hot water returns by itself to its grace through the deformity of sin. Natu-
natural coldness, and a stone cast ral good is corrupted, inasmuch as man’s
upwards returns by itself to its natural nature is disordered by man’s will not
movement. Now a sin is an act against being subject to God’s; and this order
nature, as is clear from Damascene (De being overthrown, the consequence is
Fide Orthod. ii. 30). Hence it seems that that the whole nature of sinful man
remains disordered. Lastly, there is the grace.
debt of punishment, inasmuch as by sin- Reply Obj. 2. !e natural reason is not
ning man deserves everlasting damna- the sufficient principle of the health that
tion. is in man by justifying grace. !is princi-
Now it is manifest that none of these ple is grace which is taken away by sin.
three can be restored except by God. For Hence man cannot be restored by him-
since the lustre of grace springs from the self; but he requires the light of grace to
shedding of Divine light, this lustre can- be poured upon him anew, as if the soul
not be brought back, except God sheds were infused into a dead body for its res-
His light anew: hence a habitual gi" is urrection.
necessary, and this is the light of grace. Reply Obj. 3. When nature is perfect, it
Likewise, the order of nature can only be can be restored by itself to its befi#ing
restored, i.e., man’s will can only be sub- and proportionate condition; but without
ject to God when God draws man’s will to exterior help it cannot be restored to
Himself, as stated above (A. 6). So, too, what surpasses its measure. And thus
the guilt of eternal punishment can be human nature undone by reason of the
remi#ed by God alone, against Whom the act of sin, remains no longer perfect, but
offense was commi#ed and Who is man’s corrupted, as stated above (Q. LXXXV.);
Judge. And thus in order that man rise nor can it be restored, by itself, to its
from sin there is required the help of connatural good, much less to the super-
grace, both as regards a habitual gi", and natural good of justice.
as regards the internal motion of God.
Reply Obj. 1. To man is bidden that EIGHTH ARTICLE
which pertains to the act of free-will, as WHETHER MAN WITHOUT GRACE CAN
this act is required in order that man AVOID SIN?
should rise from sin. Hence when it is
We proceed thus to the Eighth Article:—
said, Arise, and Christ shall enlighten thee,
we are not to think that the complete ris-
grace man can avoid sin. Because no one
ing from sin precedes the enlightenment
sins in what he cannot avoid, as Augustine
of grace; but that when man by his free-
says (De Duab. Anim. x., xi.; De Libero
will, moved by God, strives to rise from
Arbit. iii. 18). Hence if a man in mortal sin
sin, he receives the light of justifying
cannot avoid sin, it would seem that in
sinning he does not sin, which is impossi- the state of perfect nature man could
ble. avoid this. Nevertheless he could not have
Obj. 2. Further, men are corrected that done it without God’s help to uphold him
they may not sin. If therefore a man in in good, since if this had been withdrawn,
mortal sin cannot avoid sin, correction even his nature would have fallen back
would seem to be given to no purpose; into nothingness.
which is absurd. But in the state of corrupt nature man
Obj. 3. Further, it is wri"en (Ecclus. needs grace to heal his nature in order
15:18): Before man is life and death, good that he may entirely abstain from sin.
and evil; that which he shall choose shall be And in the present life this healing is
given him. But by sinning no one ceases to wrought in the mind,—the carnal
be a man. Hence it is still in his power to appetite being not yet restored. Hence the
choose good or evil; and thus man can Apostle (Rom. 7:25) says in the person of
avoid sin without grace. one who is restored: I myself, with the
On the contrary, Augustine says (De mind, serve the law of God, but with the
Perfect Just. xxi.): Whoever denies that we flesh, the law of sin. And in this state man
ought to say the prayer “Lead us not into can abstain from all mortal sin, which
temptation” (and they deny it who maintain takes its stand in his reason, as stated
that the help of God’s grace is not necessary above (Q. LXXIV., A. 5); but man cannot
to man for salvation, but that the gi" of the abstain from all venial sin on account of
law is enough for the human will) ought the corruption of his lower appetite of
without doubt to be removed beyond all hear- sensuality. For man can, indeed, repress
ing, and to be anathematized by the tongues each of its movements (and hence they
of all. are sinful and voluntary), but not all,
I answer that, We may speak of man in because whilst he is resisting one,
two ways: first, in the state of perfect another may arise, and also because the
nature; secondly, in the state of corrupted reason is not always alert to avoid these
nature. Now in the state of perfect nature, movements, as was said above (Q. LXXIV.,
man, without habitual grace, could avoid A. 3, ad 2).
sinning either mortally or venially; since So, too, before man’s reason, wherein
to sin is nothing else than to stray from is mortal sin, is restored by justifying
what is according to our nature,—and in grace, he can avoid each mortal sin, and
for a time, since it is not necessary that he although with premeditation of his rea-
should be always actually sinning. But it son a man may do something outside the
cannot be that he remains for a long time order of his preconceived end and the
without mortal sin. Hence Gregory says inclination of his habit. But because a
(Super Ezech. Hom. xi.) that a sin not at man cannot always have this premedita-
once taken away by repentance, by its weight tion, it cannot help occurring that he acts
drags us down to other sins: and this in accordance with his will turned aside
because, as the lower appetite ought to be from God, unless, by grace, he is quickly
subject to the reason, so should the rea- brought back to the due order.
son be subject to God, and should place in Reply Obj. 1. Man can avoid each but
Him the end of its will. Now it is by the not every act of sin, except by grace, as
end that all human acts ought to be regu- stated above. Nevertheless, since it is by
lated, even as it is by the judgment of the his own shortcoming that he does not
reason that the movements of the lower prepare himself to have grace, the fact
appetite should be regulated. And thus, that he cannot avoid sin without grace
even as inordinate movements of the sen- does not excuse him from sin.
sitive appetite cannot help occurring Reply Obj. 2. Correction is useful in
since the lower appetite is not subject to order that out of the sorrow of correction
reason, so likewise, since man’s reason is may spring the wish to be regenerate; if
not entirely subject to God, the conse- indeed he who is corrected is a son of prom-
quence is that many disorders occur in ise, in such sort that whilst the noise of cor-
the reason. For when man’s heart is not rection is outwardly resounding and punish-
so fixed on God as to be unwilling to be ing, God by hidden inspirations is inwardly
parted from Him for the sake of finding causing him to will, as Augustine says (De
any good or avoiding any evil, many Corr. et Gratia vi.). Correction is therefore
things happen for the achieving or avoid- necessary, from the fact that man’s will is
ing of which a man strays from God and required in order to abstain from sin; yet
breaks His commandments, and thus sins it is not sufficient without God’s help.
mortally: especially since, when sur- Hence it is wri#en (Eccles. 7:14): Consider
prised, a man acts according to his pre- the works of God that no man can correct
conceived end and his pre-existing habits, whom He hath despised.
as the Philosopher says (Ethic. iii.); Reply Obj. 3. As Augustine says (Hypog-
nostic. iii.*) this saying is to be understood do the above two things without any fur-
of man in the state of perfect nature, ther assistance of grace.
when as yet he was not a slave of sin. Obj. 3. Further, if a man who has
Hence he was able to sin and not to sin. obtained grace needs further aid of grace
Now, too, whatever a man wills, is given in order to live righteously and to keep
to him; but his willing good, he has by free from sin, with equal reason, will he
God’s assistance. need yet another grace, even though he
has obtained this first help of grace.
NINTH ARTICLE !erefore we must go on to infinity;
WHETHER ONE WHO HAS ALREADY which is impossible. Hence whoever is in
OBTAINED GRACE, CAN, OF HIMSELF AND grace needs no further help of grace in
WITHOUT FURTHER HELP OF GRACE, DO order to do righteously and to keep free
GOOD AND AVOID SIN? from sin.
We proceed thus to the Ninth Article:— On the contrary, Augustine says (De
Objection 1. It would seem that who- Natura et Gratia, xxvi.) that as the eye of
ever has already obtained grace, can by the body though most healthy cannot see
himself and without further help of unless it is helped by the brightness of light,
grace, do good and avoid sin. For a thing so, neither can a man, even if he is most
is useless or imperfect, if it does not fulfil righteous, live righteously unless he be
what it was given for. Now grace is given helped by the eternal light of justice. But
to us that we may do good and keep from justification is by grace, according to
sin. Hence if with grace man cannot do Rom. 3:24: Being justified freely by His
this, it seems that grace is either useless grace. Hence even a man who already
or imperfect. possesses grace needs a further assistance
Obj. 2. Further, by grace the Holy Spirit of grace in order to live righteously.
dwells in us, according to 1 Cor. 3:16: I answer that, As stated above (A. 5), in
Know you not that you are the temple of order to live righteously a man needs a
God, and that the Spirit of God dwelleth in twofold help of God—first, a habitual gi#
you? Now since the Spirit of God is whereby corrupted human nature is
omnipotent, He is sufficient to ensure our healed, and a#er being healed is li#ed up
doing good and to keep us from sin. so as to work deeds meritorious of ever-
Hence a man who has obtained grace can lasting life, which exceed the capability of
nature. Secondly, man needs the help of earth as it is in heaven, and whatever else
grace in order to be moved by God to act. is contained in the Lord’s Prayer pertain-
Now with regard to the first kind of ing to this.
help, man does not need a further help of Reply Obj. 1. !e gi# of habitual grace
grace, e.g., a further infused habit. Yet he is not therefore given to us that we may
needs the help of grace in another way, no longer need the Divine help; for every
i.e., in order to be moved by God to act creature needs to be preserved in the
righteously, and this for two reasons: good received from Him. Hence if a#er
first, for the general reason that no cre- having received grace man still needs the
ated thing can put forth any act, unless by Divine help, it cannot be concluded that
virtue of the Divine motion. Secondly, for grace is given to no purpose, or that it is
this special reason—the condition of the imperfect, since man will need the Divine
state of human nature. For although help even in the state of glory, when grace
healed by grace as to the mind, yet it shall be fully perfected. But here grace is
remains corrupted and poisoned in the to some extent imperfect, inasmuch as it
flesh, whereby it serves the law of sin, does not completely heal man, as stated
Rom. 7:25. In the intellect, too, there above.
remains the darkness of ignorance, Reply Obj. 2. !e operation of the Holy
whereby, as is wri"en (Rom. 8:26): We Ghost, which moves and protects, is not
know not what we should pray for as we circumscribed by the effect of habitual
ought; since on account of the various grace which it causes in us; but beyond
turns of circumstances, and because we this effect He, together with the Father
do not know ourselves perfectly, we can- and the Son, moves and protects us.
not fully know what is for our good, Reply Obj. 3. !is argument merely
according to Wis. 9:14: For the thoughts of proves that man needs no further
mortal men are fearful and our counsels habitual grace.
uncertain. Hence we must be guided and
guarded by God, Who knows and can do T ENTH ARTICLE
all things. For which reason also it is WHETHER MAN POSSESSED OF GRACE
becoming in those who have been born NEEDS THE HELP OF GRACE IN ORDER TO
again as sons of God, to say: Lead us not PERSEVERE?
into temptation, and !y Will be done on We proceed thus to the Tenth Article:—
Objection 1. It would seem that man when possessed of grace, needs persever-
possessed of grace needs no help to perse- ance to be given to him by God.
vere. For perseverance is something less I answer that, Perseverance is taken in
than virtue, even as continence is, as is three ways. First, to signify a habit of the
clear from the Philosopher (Ethic. vii. 7, mind whereby a man stands steadfastly,
9). Now since man is justified by grace, he lest he be moved by the assault of sadness
needs no further help of grace in order to from what is virtuous. And thus persever-
have the virtues. Much less, therefore, ance is to sadness as continence is to
does he need the help of grace to have concupiscence and pleasure, as the
perseverance. Philosopher says (Ethic. vii. 7). Secondly,
Obj. 2. Further, all the virtues are perseverance may be called a habit,
infused at once. But perseverance is put whereby a man has the purpose of perse-
down as a virtue. Hence it seems that, vering in good unto the end. And in both
together with grace, perseverance is these ways perseverance is infused
given to the other infused virtues. together with grace, even as continence
Obj. 3. Further, as the Apostle says and the other virtues are. !irdly, perse-
(Rom. 5:20) more was restored to man by verance is called the abiding in good to
Christ’s gi", than he had lost by Adam’s the end of life. And in order to have this
sin. But Adam received what enabled him perseverance man does not, indeed, need
to persevere; and thus man does not need another habitual grace, but he needs the
grace in order to persevere. Divine assistance guiding and guarding
On the contrary, Augustine says (De him against the a#acks of the passions, as
Persev. ii.): Why is perseverance besought of appears from the preceding article. And
God, if it is not bestowed by God? For is it hence a"er anyone has been justified by
not a mocking request to seek what we know grace, he still needs to beseech God for
He does not give, and what is in our power the aforesaid gi" of perseverance, that he
without His giving it? Now perseverance is may be kept from evil till the end of his
besought by even those who are hallowed life. For to many grace is given to whom
by grace; and this is seen, when we say perseverance in grace is not given.
Hallowed be !y name, which Augustine Reply Obj. 1. !is objection regards the
confirms by the words of Cyprian (De first mode of perseverance, as the second
Correp. et Grat. xii.). Hence man, even objection regards the second.
Hence the solution of the second Whether grace differs from infused
objection is clear. virtue? (4) Of the subject of grace.
Reply Obj. 3. As Augustine says (De
Natura et Gratia, xliii.*); in the original FIRST ARTICLE
state man received a gi" whereby he could WHETHER GRACE IMPLIES ANYTHING IN
persevere, but to persevere was not given THE SOUL?
him. But now, by the grace of Christ, many
receive both the gi" of grace whereby they Objection 1. It would seem that grace
may persevere, and the further gi" of perse-
does not imply anything in the soul. For
vering, and thus Christ’s gi" is greater
man is said to have the grace of God even
than Adam’s fault. Nevertheless it was
as the grace of man. Hence it is wri$en
easier for man to persevere, with the gi"
(Gen. 39:21) that the Lord gave to Joseph
of grace in the state of innocence in which
grace (Douay,—favor) in the sight of the
the flesh was not rebellious against the
chief keeper of the prison. Now when we
spirit, than it is now. For the restoration
say that a man has the favor of another,
by Christ’s grace, although it is already
nothing is implied in him who has the
begun in the mind, is not yet completed
favor of the other, but an acceptance is
in the flesh, as it will be in heaven, where
implied in him whose favor he has. Hence
man will not merely be able to persevere when we say that a man has the grace of
but will be unable to sin.
God, nothing is implied in his soul; but
we merely signify the Divine acceptance.
Obj. 2. Further, as the soul quickens the
body so does God quicken the soul; hence
QUESTION CX it is wri$en (Deut. 30:20): He is thy life.
OF THE GRACE OF GOD AS REGARDS ITS Now the soul quickens the body immedi-
ESSENCE ately. !erefore nothing can come as a
(In Four Articles.) medium between God and the soul.
Hence grace implies nothing created in
WE must now consider the grace of God
the soul.
as regards its essence; and under this
Obj. 3. Further, on Rom. 1:7, Grace to
head there are four points of inquiry: (1)
you and peace, the gloss says: Grace, i.e.,
Whether grace implies something in the
the remission of sins. Now the remission of
soul? (2) Whether grace is a quality? (3)
sin implies nothing in the soul, but only Now as regards the last two, it is clear
in God, Who does not impute the sin, that grace implies something in him who
according to Ps. 31:2: Blessed is the man to receives grace: first, the gi" given gratis;
whom the Lord hath not imputed sin. Hence secondly, the acknowledgment of the gi".
neither does grace imply anything in the But as regards the first, a difference must
soul. be noted between the grace of God and
On the contrary, Light implies some- the grace of man; for since the creature’s
thing in what is enlightened. But grace is good springs from the Divine will, some
a light of the soul; hence Augustine says good in the creature flows from God’s
(De Natura et Gratia xxii.): !e light of love, whereby He wishes the good of the
truth rightly deserts the prevaricator of the creature. On the other hand, the will of
law, and those who have been thus deserted man is moved by the good pre-existing in
become blind. !erefore grace implies things; and hence man’s love does not
something in the soul. wholly cause the good of the thing, but
I answer that, According to the com- pre-supposes it either in part or wholly.
mon manner of speech, grace is usually !erefore it is clear that every love of God
taken in three ways, First, for anyone’s is followed at some time by a good caused
love, as we are accustomed to say that the in the creature, but not co-eternal with
soldier is in the good graces of the king, the eternal love. And according to this
i.e., the king looks on him with favor. difference of good the love of God to the
Secondly, it is taken for any gi" freely creature is looked at differently. For one is
bestowed, as we are accustomed to say: I common, whereby He loves all things that
do you this act of grace. !irdly, it is are (Wis. 11:25), and thereby gives things
taken for the recompense of a gi" given their natural being. But the second is a
gratis, inasmuch as we are said to be special love, whereby He draws the ratio-
grateful for benefits. Of these three the nal creature above the condition of its
second depends on the first, since one nature to a participation of the Divine
bestows something on another gratis good; and according to this love He is said
from the love wherewith he receives him to love anyone simply, since it is by this
into his good graces. And from the second love that God simply wishes the eternal
proceeds the third, since from benefits good, which is Himself, for the creature.
bestowed gratis arises gratitude. Accordingly when a man is said to have
the grace of God, there is signified some- iation with God, you must not take it to
thing bestowed on man by God. Neverthe- mean that peace and reconciliation do not
less the grace of God sometimes signifies pertain to general grace, but that the special
God’s eternal love, as we say the grace of name of grace signifies the remission of
predestination, inasmuch as God gratu- sins. Not only grace, therefore, but many
itously and not from merits predestines other of God’s gi$s pertain to grace. And
or elects some; for it is wri"en (Eph. 1:5): hence the remission of sins does not take
He hath predestinated us into the adoption place without some effect divinely caused
of children … unto the praise of the glory of in us, as will appear later (Q. CXIII., A. 2).
His grace.
Reply Obj. 1. Even when a man is said to SECOND ARTICLE
be in another’s good graces, it is under- WHETHER GRACE IS A QUALITY OF THE
stood that there is something in him SOUL?
pleasing to the other; even as anyone is
said to have God’s grace—with this differ-
Objection 1. It would seem that grace is
ence, that what is pleasing to a man in
not a quality of the soul. For no quality
another is presupposed to his love, but
acts on its subject, since the action of a
whatever is pleasing to God in a man is
quality is not without the action of its
caused by the Divine love, as was said subject, and thus the subject would neces-
above.
sarily act upon itself. But grace acts upon
Reply Obj. 2. God is the life of the soul
the soul, by justifying it. !erefore grace
a$er the manner of an efficient cause; but
is not a quality.
the soul is the life of the body a$er the
Obj. 2. Furthermore, substance is
manner of a formal cause. Now there is nobler than quality. But grace is nobler
no medium between form and ma"er,
than the nature of the soul, since we can
since the form, of itself, informs the mat-
do many things by grace, to which nature
ter or subject; whereas the agent informs
is not equal, as stated above (Q. CIX., AA.
the subject, not by its substance, but by
1, 2, 3). !erefore grace is not a quality.
the form, which it causes in the ma"er.
Obj. 3. Furthermore, no quality
Reply Obj. 3. Augustine says (Retract. i.
remains a$er it has ceased to be in its
25): When I said that grace was for the
subject. But grace remains; since it is not
remission of sins, and peace for our reconcil-
corrupted, for thus it would be reduced to
nothing, since it was created from noth- principles of acts, in order that they may
ing; hence it is called a new creature (Gal. of themselves be inclined to these move-
6:15). ments, and thus the movements whereby
On the contrary, on Ps. 103:15, !at he they are moved by God become natural
may make the face cheerful with oil; the and easy to creatures, according to Wis.
gloss says: Grace is a certain beauty of soul, 8:1: she … ordereth all things sweetly.
which wins the Divine love. But beauty of Much more therefore does He infuse into
soul is a quality, even as beauty of body. such as He moves towards the acquisition
!erefore grace is a quality. of supernatural good, certain forms or
I answer that, As stated above (A. 1), supernatural qualities, whereby they may
there is understood to be an effect of be moved by Him sweetly and promptly
God’s gratuitous will in whoever is said to to acquire eternal good; and thus the gi#
have God’s grace. Now it was stated (Q. of grace is a quality.
CIX., A. 1) that man is aided by God’s Reply Obj. 1. Grace, as a quality, is said
gratuitous will in two ways:—First, inas- to act upon the soul, not a#er the manner
much as man’s soul is moved by God to of an efficient cause, but a#er the manner
know or will or do something, and in this of a formal cause, as whiteness makes a
way the gratuitous effect in man is not a thing white, and justice, just.
quality, but a movement of the soul; for Reply Obj. 2. Every substance is either
motion is the act of the mover in the moved. the nature of the thing whereof it is the
Secondly, man is helped by God’s gratu- substance, or is a part of the nature, even
itous will, inasmuch as a habitual gi# is as ma$er and form are called substance.
infused by God into the soul; and for this And because grace is above human
reason, that it is not fi$ing that God nature, it cannot be a substance or a sub-
should provide less for those He loves, stantial form, but is an accidental form of
that they may acquire supernatural good, the soul. Now what is substantially in
than for creatures, whom He loves that God, becomes accidental in the soul par-
they may acquire natural good. Now He ticipating the Divine goodness, as is clear
so provides for natural creatures, that not in the case of knowledge. And thus
merely does He move them to their natu- because the soul participates in the
ral acts, but He bestows upon them cer- Divine goodness imperfectly, the partici-
tain forms and powers, which are the pation of the Divine goodness, which is
grace, has its being in the soul in a less faith that worketh by charity. But faith that
perfect way than the soul subsists in itself. worketh by charity is a virtue. !erefore
Nevertheless, inasmuch as it is the expres- grace is a virtue.
sion or participation of the Divine good- Obj. 2. Further, what fits the definition,
ness, it is nobler than the nature of the fits the defined. But the definitions of
soul, though not in its mode of being. virtue given by saints and philosophers fit
Reply Obj. 3. As Boëthius* says, the grace, since it makes its subject good, and
being of an accident is to inhere. Hence no his work good, and it is a good quality of the
accident is called being as if it had being, mind, whereby we live righteously, etc.
but because by it something is; hence it is !erefore grace is virtue.
said to belong to a being rather than to be Obj. 3. Further, grace is a quality. Now
a being (Metaph. vii., text. 2). And because it is clearly not in the fourth species of
to become and to be corrupted belong to quality; viz. form which is the abiding fig-
what is, properly speaking no accident ure of things, since it does not belong to
comes into being or is corrupted, but is bodies. Nor is it in the third, since it is not
said to come into being and to be cor- a passion nor a passion-like quality, which
rupted inasmuch as its subject begins or is in the sensitive part of the soul, as is
ceases to be in act with this accident. And proved in Physic. viii.; and grace is princi-
thus grace is also said to be created inas- pally in the mind. Nor is it in the second
much as men are created with reference species, which is natural power or impo-
to it, i.e., are given a new being out of tence; since grace is above nature and does
nothing, i.e., not from merits, according not regard good and evil, as does natural
to Eph. 2:10, created in Jesus Christ in good power. !erefore it must be in the first
works. species which is habit or disposition. Now
habits of the mind are virtues; since even
T HIRD ARTICLE knowledge itself is a virtue a"er a man-
WHETHER GRACE IS THE SAME AS ner, as stated above (Q. LVII., AA. 1, 2).
VIRTUE? !erefore grace is the same as virtue.
On the contrary, If grace is virtue, it
We proceed thus to the !ird Article:—
would seem before all to be one of the
three theological virtues. But grace is
the same as virtue. For Augustine says (De
neither faith nor hope, for these can be
Spir. et Li". xiv.) that operating grace is
without sanctifying grace. Nor is it char- higher nature, i.e., in relation to a partici-
ity, since grace foreruns charity, as Augus- pation of the Divine Nature, according to
tine says in his book on the Predestina- 2 Pet. 1:4: He hath given us most great and
tion of the Saints (De Dono Persev. xvi.). most precious promises; that by these you
!erefore grace is not virtue. may be made partakers of the Divine
I answer that, Some held that grace and Nature. And it is in respect of receiving
virtue were identical in essence, and dif- this nature that we are said to be born
fered only logically,—in the sense that we again sons of God.
speak of grace inasmuch as it makes man And thus, even as the natural light of
pleasing to God, or is given reason is something besides the acquired
gratuitously;—and of virtue inasmuch as virtues, which are ordained to this natu-
it empowers us to act rightly. And the ral light, so also the light of grace which is
Master seems to have thought this (Sent. a participation of the Divine Nature is
ii., D. 27). something besides the infused virtues
But if anyone rightly considers the which are derived from and are ordained
nature of virtue, this cannot hold, since, to this light, hence the Apostle says (Eph.
as the Philosopher says (Physic. vii., text. 5:8): For you were heretofore darkness, but
17), virtue is a disposition of what is now light in the Lord. Walk then as children
perfect,—and I call perfect what is disposed of the light. For as the acquired virtues
according to its nature. Now from this it is enable a man to walk, in accordance with
clear that the virtue of a thing has refer- the natural light of reason, so do the
ence to some pre-existing nature, from infused virtues enable a man to walk as
the fact that everything is disposed with befits the light of grace.
reference to what befits its nature. But it Reply Obj. 1. Augustine calls faith that
is manifest that the virtues acquired by worketh by charity grace, since the act of
human acts of which we spoke above (Q. faith of him that worketh by charity is the
LV., seqq.) are dispositions, whereby a first act by which sanctifying grace is
man is fi"ingly disposed with reference manifested.
to the nature whereby he is a man; Reply Obj. 2. Good is placed in the defi-
whereas infused virtues dispose man in a nition of virtue with reference to its fit-
higher manner and towards a higher end, ness with some pre-existing nature essen-
and consequently in relation to some tial or participated. Now good is not
a"ributed to grace in this manner, but as be capable of grace. But this is false; since
to the root of goodness in man, as stated it would follow that every soul would be
above. capable of grace. !erefore the essence of
Reply Obj. 3. Grace is reduced to the the soul is not the proper subject of grace.
first species of quality; and yet it is not the Obj. 4. Further, the essence of the soul
same as virtue, but is a certain disposition is prior to its powers. Now what is prior
which is presupposed to the infused may be understood without what is poste-
virtues, as their principle and root. rior. Hence it follows that grace may be
taken to be in the soul, although we sup-
FOURTH ARTICLE pose no part or power of the soul—viz.,
WHETHER GRACE IS IN THE ESSENCE OF neither the will, nor the intellect, nor
THE SOUL AS IN A SUBJECT, OR IN ONE OF anything else; which is impossible.
THE POWERS? On the contrary, By grace we are born
We proceed thus to the Fourth Article:— again sons of God. But generation termi-
Objection 1. It would seem that grace is nates at the essence prior to the powers.
not in the essence of the soul, as in a sub- !erefore grace is in the soul’s essence
ject, but in one of the powers. for Augus- prior to being in the powers.
tine says (Hypognost. iii.*) that grace is I answer that, !is question depends on
related to the will or to the free will as a the preceding. For if grace is the same as
rider to his horse. Now the will or the free virtue, it must necessarily be in the pow-
will is a power, as stated above (Part I, Q. ers of the soul as in a subject; since the
LXXXIII., A. 2). Hence grace is in a power soul’s powers are the proper subject of
of the soul, as in a subject. virtue as stated above (Q. LVI., A. 1). But if
Obj. 2. Further, Man’s merit springs grace differs from virtue, it cannot be said
from grace as Augustine says (De Gratia et that a power of the soul is the subject of
Lib. Arbit. vi.). Now merit consists in acts, grace, since every perfection of the soul’s
which proceed from a power. Hence it powers has the nature of virtue, as stated
seems that grace is a perfection of a power above (Q. LV., A. 1; Q. LVI., A. 1). Hence it
of the soul. remains that grace, as it is prior to virtue,
Obj. 3. Further, if the essence of the has a subject prior to the powers of the
soul is the proper subject of grace, the soul, so that it is in the essence of the
soul, inasmuch as it has an essence, must soul. For as man in his intellective power
participates in the Divine knowledge animals and of plants. Consequently it
through the virtue of faith, and in his does not follow that, if the essence of the
power of will participates in the Divine human soul is the subject of grace, every
love through the virtue of charity, so also soul may be the subject of grace; since it
in the nature of the soul does he partici- belongs to the essence of the soul, inas-
pate in the Divine Nature, a"er the man- much as it is of such a species.
ner of a likeness, through a certain regen- Reply Obj. 4. Since the powers of the
eration or re-creation. soul are natural properties following
Reply Obj. 1. As from the essence of the upon the species, the soul cannot be with-
soul flow its powers, which are the princi- out them. Yet, granted that it was without
ples of deeds, so likewise the virtues, them, the soul would still be called intel-
whereby the powers are moved to act, lectual or rational in its species, not that it
flow into the powers of the soul from would actually have these powers, but on
grace. And thus grace is compared to the account of the essence of such a species,
will as the mover to the moved, which is from which these powers naturally flow.
the same comparison as that of a horse-
man to the horse—but not as an accident
to a subject.
And thereby is made clear the Reply to QUESTION CXI
the second objection. For grace is the OF THE DIVISION OF GRACE
principle of meritorious works through (In five Articles.)
the medium of virtues, as the essence of
the soul is the principle of vital deeds WE must now consider the division of
through the medium of the powers. grace; under which head there are five
Reply Obj. 3. !e soul is the subject of points of inquiry: (1) Whether grace is fit-
grace, as being in the species of intellec- tingly divided into gratuitous grace and
tual or rational nature. But the soul is not sanctifying grace? (2) Of the division into
classed in a species by any of its powers, operating and co-operating grace; (3) Of
since the powers are natural properties of the division of it into preventive and sub-
the soul following upon the species. sequent grace; (4) Of the division of gratu-
Hence the soul differs specifically in its itous grace; (5) Of the comparison
essence from other souls, viz., of dumb between sanctifying and gratuitous grace.
FIRST ARTICLE His grace. Hence sanctifying grace ought
not to be divided against gratuitous grace.
WHETHER GRACE IS FITTINGLY DIVIDED
INTO SANCTIFYING GRACE AND On the contrary, !e Apostle a"ributes
GRATUITOUS GRACE? both to grace, viz., to sanctify and to be
gratuitously given. For with regard to the
first he says (Eph. 1:6): He hath graced us
in His beloved Son. And with regard to the
not fi"ingly divided into sanctifying
second (Rom. 2:6): And if by grace, it is not
grace and gratuitous grace. For grace is a
now by works, otherwise grace is no more
gi# of God, as is clear from what has been
grace. !erefore grace can be distin-
already stated (Q. CX., A. 1). But man is
guished by its having one only or both.
not therefore pleasing to God because
I answer that, As the Apostle says
something is given him by God, but
(Rom. 13:1), those things that are of God are
rather on the contrary; since something is
well ordered (Vulg.,—those that are, are
freely given by God, because man is pleas-
ordained by God). Now the order of things
ing to Him. Hence there is no sanctifying
consists in this, that things are led to God
grace.
by other things, as Dionysius says (Cœl.
Obj. 2. Further, whatever is not given
Hier. iv.). And hence since grace is
on account of preceding merits is given
ordained to lead men to God, this takes
gratis. Now even natural good is given to
place in a certain order, so that some are
man without preceding merit, since
led to God by others.
nature is presupposed to merit. !erefore
And thus there is a twofold
nature itself is given gratuitously by God.
grace;—one whereby man himself is
But nature is condivided with grace.
united to God, and this is called sanctify-
!erefore to be gratuitously given is not
ing grace;—the other is that whereby one
fi"ingly set down as a difference of grace,
man co-operates with another in leading
since it is found outside the genus of
him to God, and this gi# is called gratu-
grace.
itous grace, since it is bestowed on a man
Obj. 3. Further, members of a division
beyond the capability of nature, and
are mutually opposed. But even sanctify-
beyond the merit of the person. But
ing grace, whereby we are justified, is
whereas it is bestowed on a man, not to
given to us gratuitously, according to
justify him, but rather that he may co-
Rom. 3:24: Being justified freely (gratis) by
operate in the justification of another, it thing further. And hence natural endow-
is not called sanctifying grace. And it is of ments are not a debt in the first sense but
this that the Apostle says (1 Cor. 12:7): in the second. But supernatural gi$s are
And the manifestation of the Spirit is given due in neither sense. Hence they espe-
to every man unto utility, i.e., of others. cially merit the name of grace.
Reply Obj. 1. Grace is said to make pleas- Reply Obj. 3. Sanctifying grace adds to
ing, not efficiently, but formally, i.e., the notion of gratuitous grace something
because thereby a man is justified, and is pertaining to the nature of grace, since it
made worthy to be called pleasing to God, makes man pleasing to God. And hence
according to Col. 1:21. He hath made us gratuitous grace which does not do this
worthy to be made partakers of the lot of the keeps the common name, as happens in
saints in light. many other cases; and thus the two parts
Reply Obj. 2. Grace, inasmuch as it is of the division are opposed as sanctifying
gratuitously given, excludes the notion of and non-sanctifying grace.
debt. Now debt may be taken in two
ways:—first, as arising from merit; and SECOND ARTICLE
this regards the person whose it is to do WHETHER GRACE IS FITTINGLY DIVIDED
meritorious works, according to Rom. INTO OPERATING AND CO-OPERATING
4:4: Now to him that worketh, the reward is GRACE?
not reckoned according to grace, but accord- We proceed thus to the Second Article:—
ing to debt. !e second debt regards the Objection 1. It would seem that grace is
condition of nature. !us we say it is due not fi#ingly divided into operating and
to a man to have reason, and whatever co-operating grace. For grace is an acci-
else belongs to human nature. Yet in nei- dent, as stated above (Q. CX., A. 2). Now
ther way is debt taken to mean that God is no accident can act upon its subject.
under an obligation to His creature, but !erefore no grace can be called operat-
rather that the creature ought to be sub- ing.
ject to God, that the Divine ordination Obj. 2. Further, if grace operates any-
may be fulfilled in it, which is that a cer- thing in us it assuredly brings about justi-
tain nature should have certain condi- fication. But not only grace works this.
tions or properties, and that by doing For Augustine says, on Jo. 14:12, the works
certain works it should a#ain to some- that I do he also shall do, says (Serm.
clxix.): He Who created thee without thy- habitual gi# divinely bestowed on us.
self, will not justify thee without thyself. Now in both these ways grace is fit-
!erefore no grace ought to be called tingly divided into operating and co-
simply operating. operating. For the operation of an effect
Obj. 3. Further, to co-operate seems to is not a"ributed to the thing moved but
pertain to the inferior agent, and not to to the mover. Hence in that effect in
the principal agent. But grace works in us which our mind is moved and does not
more than free-will, according to Rom. move, but in which God is the sole mover,
9:16: It is not of him that willeth, nor of him the operation is a"ributed to God, and it
that runneth, but of God that sheweth is with reference to this that we speak of
mercy. !erefore no grace ought to be operating grace. But in that effect in which
called co-operating. our mind both moves and is moved, the
Obj. 4. Further, division ought to rest operation is not only a"ributed to God,
on opposition. But to operate and to co- but also to the soul; and it is with refer-
operate are not opposed; for one and the ence to this that we speak of co-operating
same thing can both operate and co-oper- grace. Now there is a double act in us.
ate. !erefore grace is not fi"ingly First, there is the interior act of the will,
divided into operating and co-operating. and with regard to this act the will is a
On the contrary, Augustine says (De thing moved, and God is the mover; and
Gratia et Lib. Arbit. xvii.): God by co-operat- especially when the will, which hitherto
ing with us, perfects what He began by oper- willed evil, begins to will good. And
ating in us, since He who perfects by co- hence, inasmuch as God moves the
operation with such as are willing, begins by human mind to this act, we speak of oper-
operating that they may will. But the opera- ating grace. But there is another, exterior
tions of God whereby He moves us to act; and since it is commanded by the
good pertain to grace. !erefore grace is will, as was shown above (Q. XVII., A. 9)
fi"ingly divided into operating and co- the operation of this act is a"ributed to
operating. the will. And because God assists us in
I answer that, As stated above (Q. CX., this act, both by strengthening our will
A. 2) grace may be taken in two ways; interiorly so as to a"ain to the act, and by
first, as a Divine help, whereby God granting outwardly the capability of oper-
moves us to will and to act; secondly, as a ating, it is with respect to this that we
speak of co-operating grace. Hence a"er grace.
the aforesaid words Augustine subjoins: Reply Obj. 3. One thing is said to co-
He operates that we may will; and when we operate with another not merely when it
will, He co-operates that we may perfect. is a secondary agent under a principal
And thus if grace is taken for God’s gratu- agent, but when it helps to the end
itous motion whereby He moves us to intended. Now man is helped by God to
meritorious good, it is fi#ingly divided will the good, through the means of oper-
into operating and co-operating grace. ating grace. And hence, the end being
But if grace is taken for the habitual already intended, grace co-operates with
gi", then again there is a double effect of us.
grace, even as of every other form; the Reply Obj. 4. Operating and co-operat-
first of which is being, and the second, ing grace are the same grace; but are dis-
operation; thus the work of heat is to make tinguished by their different effects, as is
its subject hot, and to give heat out- plain from what has been said.
wardly. And thus habitual grace, inas-
much as it heals and justifies the soul, or T HIRD ARTICLE
makes it pleasing to God, is called operat- WHETHER GRACE IS FITTINGLY DIVIDED
ing grace; but inasmuch as it is the princi- INTO PREVENIENT AND SUBSEQUENT
ple of meritorious works, which spring GRACE?
from the free-will, it is called co-operat- We proceed thus to the !ird Article:—
ing grace. Objection 1. It would seem that grace is
Reply Obj. 1. Inasmuch as grace is a not fi#ingly divided into prevenient and
certain accidental quality, it does not act subsequent. For grace is an effect of the
upon the soul efficiently, but formally, as Divine love. But God’s love is never subse-
whiteness makes a surface white. quent, but always prevenient, according
Reply Obj. 2. God does not justify us to 1 Jo. 4:10: Not as though we had loved
without ourselves, because whilst we are God, but because He hath first loved us.
being justified we consent to God’s justifi- !erefore grace ought not to be divided
cation (justitiæ) by a movement of our into prevenient and subsequent.
free-will. Nevertheless this movement is Obj. 2. Further, there is but one sancti-
not the cause of grace, but the effect; fying grace in man, since it is sufficient,
hence the whole operation pertains to according to 2 Cor. 12:9: My grace is suffi-
cient for thee. But the same thing cannot with respect to the second, and inasmuch
be before and a"er. !erefore grace is not as it causes the second, it is called subse-
fi#ingly divided into prevenient and quent with respect to the first effect. And
subsequent. as one effect is posterior to this effect, and
Obj. 3. Further, grace is known by its prior to that, so may grace be called pre-
effects. Now there are an infinite number venient and subsequent on account of the
of effects,—one preceding another. same effect viewed relatively to divers
Hence if with regard to these, grace must others. And this is what Augustine says
be divided into prevenient and subse- (De Natura et Gratia xxxi.): It is prevenient,
quent, it would seem that there are infi- inasmuch as it heals, and subsequent, inas-
nite species of grace. Now no art takes much as, being healed, we are strengthened;
note of the infinite in number. Hence it is prevenient, inasmuch as we are called,
grace is not fi#ingly divided into preve- and subsequent, inasmuch as we are glori-
nient and subsequent. fied.
On the contrary, God’s grace is the out- Reply Obj. 1. God’s love signifies some-
come of His mercy. Now both are said in thing eternal; and hence can never be
Ps. 58:11: His mercy shall prevent me, and called anything but prevenient. But grace
again, Ps. 22:6: !y mercy will follow me. signifies a temporal effect, which can
!erefore grace is fi#ingly divided into precede and follow another; and thus
prevenient and subsequent. grace may be both prevenient and subse-
I answer that, As grace is divided into quent.
operating and co-operating, with regard Reply Obj. 2. !e division into preve-
to its diverse effects, so also is it divided nient and subsequent grace does not
into prevenient and subsequent, howso- divide grace in its essence, but only in its
ever we consider grace. Now there are effects, as was already said of operating
five effects of grace in us: of these, the and co-operating grace. For subsequent
first is, to heal the soul; the second, to grace, inasmuch as it pertains to glory, is
desire good: the third, to carry into effect not numerically distinct from prevenient
the good proposed; the fourth, to perse- grace whereby we are at present justified.
vere in good; the fi"h, to reach glory. For even as the charity of earth is not
And hence grace, inasmuch as it causes voided in heaven, so must the same be
the first effect in us, is called prevenient said of the light of grace, since the notion
of neither implies imperfection. Obj. 3. Further, the operation of heal-
Reply Obj. 3. Although the effects of ing, and speaking divers tongues are
grace may be infinite in number, even as miracles. Again, the interpretation of
human acts are infinite, nevertheless all speeches pertains either to wisdom or to
are reduced to some of a determinate knowledge, according to Dan. 1:17: And to
species, and moreover all coincide in these children God gave knowledge and
this,—that one precedes another. understanding in every book and wisdom.
Hence it is not correct to divide the grace
FOURTH ARTICLE of healing and kinds of tongues against
WHETHER GRATUITOUS GRACE IS the working of miracles; and the interpre-
RIGHTLY DIVIDED BY THE APOSTLE? tation of speeches against the word of
wisdom and knowledge.
We proceed thus to the Fourth Article:—
Obj. 4. Further, as wisdom and knowl-
Objection 1. It would seem that gratu-
edge are gi#s of the Holy Ghost, so also
itous grace is not rightly divided by the
are understanding, counsel, piety, forti-
Apostle. For every gi# vouchsafed to us
tude, and fear, as stated above (Q. LXVIII.,
by God, may be called a gratuitous grace.
A. 4). !erefore these also ought to be
Now there are an infinite number of gi#s
placed amongst the gratuitous gi#s.
freely bestowed on us by God as regards
both the good of the soul and the good of On the contrary, !e Apostle says (1
Cor. 12:8, 9, 10): To one indeed by the Spirit
the body—and yet they do not make us
is given the word of wisdom; and to another
pleasing to God. Hence gratuitous graces
the word of knowledge, according to the
cannot be contained under any certain
same Spirit, to another, the working of mira-
division.
Obj. 2. Further, gratuitous grace is dis- cles; to another, prophecy; to another, the
discerning of spirits; to another divers kinds
tinguished from sanctifying grace. But
of tongues; to another interpretation of
faith pertains to sanctifying grace, since
speeches.
we are justified by it, according to Rom.
I answer that, As was said above (A. 1),
5:1: Being justified therefore by faith. Hence
gratuitous grace is ordained to this, viz.,
it is not right to place faith amongst the
that a man may help another to be led to
gratuitous graces, especially since the
God. Now no man can help in this by
other virtues are not so placed, as hope
moving interiorly (for this belongs to God
and charity.
alone), but only exteriorly by teaching or (Rom. 1:20).
persuading. Hence gratuitous grace Now the confirmation of such things
embraces whatever a man needs in order as are within reason rests upon argu-
to instruct another in Divine things ments; but the confirmation of what is
which are above reason. Now for this above reason rests on what is proper to
three things are required: First, a man the Divine power, and this in two
must possess the fullness of knowledge of ways;—first, when the teacher of sacred
Divine things, so as to be capable of teach- doctrine does what God alone can do, in
ing others. Secondly, he must be able to miraculous deeds, whether with respect
confirm or prove what he says, otherwise to bodily health—and thus there is the
his words would have no weight. !irdly, grace of healing, or merely for the purpose
he must be capable of fi"ingly presenting of manifesting the Divine power; for
to his hearers what he knows. instance, that the sun should stand still or
Now as regards the first, three things, darken, or that the sea should be
are necessary, as may be seen in human divided—and thus there is the working of
teaching. For whoever would teach miracles. Secondly, when he can manifest
another in any science must first be cer- what God alone can know, and these are
tain of the principles of the science, and either future contingents—and thus there
with regard to this there is faith, which is is prophecy, or also the secrets of hearts,
certitude of invisible things, the princi- and thus there is the discerning of spirits.
ples of Catholic doctrine. Secondly, it But the capability of speaking can
behooves the teacher to know the princi- regard either the idiom in which a person
pal conclusions of the science, and hence can be understood, and thus there is kinds
we have the word of wisdom, which is the of tongues; or it can regard the sense of
knowledge of Divine things. !irdly, he what is said, and thus there is the interpre-
ought to abound with examples and a tation of speeches.
knowledge of effects, whereby at times he Reply Obj. 1. As stated above (A. 1), not
needs to manifest causes; and thus we all the benefits divinely conferred upon
have the word of knowledge, which is the us are called gratuitous graces, but only
knowledge of human things, since the those that surpass the power of
invisible things of Him … are clearly seen, nature—e.g., that a fisherman should be
being understood by the things that are made replete with the word of wisdom and of
knowledge and the like; and such as these they are numbered amongst the gratu-
are here set down as gratuitous graces. itous graces, inasmuch as they imply such
Reply Obj. 2. Faith is enumerated here a fullness of knowledge and wisdom that
under the gratuitous graces, not as a a man may not merely think aright of
virtue justifying man in himself, but as Divine things, but may instruct others
implying a super-eminent certitude of and overpower adversaries. Hence it is
faith, whereby a man is fi"ed for instruct- significant that it is the word of wisdom
ing others concerning such things as and the word of knowledge that are
belong to the faith. With regard to hope placed in the gratuitous graces, since, as
and charity, they belong to the appetitive Augustine says (De Trin. xiv. 1), It is one
power, according as man is ordained thing merely to know what a man must
thereby to God. believe in order to reach everlasting life, and
Reply Obj. 3. !e grace of healing is another thing to know how this may benefit
distinguished from the general working the godly and may be defended against the
of miracles because it has a special reason ungodly.
for inducing one to the faith, since a man
is all the more ready to believe when he FIFTH ARTICLE
has received the gi# of bodily health WHETHER GRATUITOUS GRACE IS
through the virtue of faith. So, too, to NOBLER THAN SANCTIFYING GRACE?
speak with divers tongues and to inter-
pret speeches have special efficacy in
Objection 1. It would seem that gratu-
bestowing faith. Hence they are set down
itous grace is nobler than sanctifying
as special gratuitous graces.
grace. For the people’s good is be#er than
Reply Obj. 4. Wisdom and knowledge the individual good, as the Philosopher
are not numbered among the gratuitous
says (Ethic. i. 2). Now sanctifying grace is
graces in the same way as they are reck-
ordained to the good of one man alone,
oned among the gi#s of the Holy Ghost,
whereas gratuitous grace is ordained to
i.e., inasmuch as man’s mind is rendered
the common good of the whole Church,
easily movable by the Holy Ghost to the
as stated above (AA. 1, 4). Hence gratu-
things of wisdom and knowledge; for
itous grace is nobler than sanctifying
thus they are gi#s of the Holy Ghost, as
grace.
stated above (Q. LXVIII., AA. 1, 4). But
Obj. 2. Further, it is a greater power
that is able to act upon another, than that I answer that, !e higher the good to
which is confined to itself, even as greater which a virtue is ordained, the more excel-
is the brightness of the body that can lent is the virtue. Now the end is always
illuminate other bodies, than of that greater than the means. But sanctifying
which can only shine but cannot illumi- grace ordains a man immediately to a
nate; and hence the Philosopher says union with his last end, whereas gratu-
(Ethic. v. 1) that justice is the most excellent itous grace ordains a man to what is
of the virtues, since by it a man bears preparatory to the end; i.e., by prophecy
himself rightly towards others. But by and miracles and so forth, men are
sanctifying grace a man is perfected only induced to unite themselves to their last
in himself; whereas by gratuitous grace a end. And hence sanctifying grace is
man works for the perfection of others. nobler than gratuitous grace.
Hence gratuitous grace is nobler than Reply Obj. 1. As the Philosopher says
sanctifying grace. (Metaph. xii., text. 52), a multitude, as an
Obj. 3. Further, what is proper to the army, has a double good; the first is in the
best is nobler than what is common to all; multitude itself, viz., the order of the
thus to reason, which is proper to man is army; the second is separate from the
nobler than to feel, which is common to multitude, viz., the good of the
all animals. Now sanctifying grace is leader:—and this is the be#er good, since
common to all members of the Church, the other is ordained to it. Now gratu-
but gratuitous grace is the proper gi" of itous grace is ordained to the common
the more exalted members of the good of the Church, which is ecclesiasti-
Church. Hence gratuitous grace is nobler cal order, whereas sanctifying grace is
than sanctifying grace. ordained to the separate common good,
On the contrary, !e Apostle (1 Cor. which is God. Hence sanctifying grace is
12:31), having enumerated the gratuitous the nobler.
graces, adds: And I shew unto you yet a Reply Obj. 2. If gratuitous grace could
more excellent way; and as the sequel cause a man to have sanctifying grace, it
proves he is speaking of charity, which would follow that gratuitous grace was
pertains to sanctifying grace. Hence sanc- the nobler; even as the brightness of the
tifying grace is more noble than gratu- sun that enlightens is more excellent than
itous grace. that of an object that is lit up. But by gratu-
itous grace a man cannot cause another FIRST ARTICLE
to have union with God, which he himself
WHETHER GOD ALONE IS THE CAUSE OF
has by sanctifying grace; but he causes GRACE?
certain dispositions towards it. Hence
gratuitous grace needs not to be the more
Objection 1. It would seem that God
excellent, even as in fire, the heat, which
alone is not the cause of grace. For it is
manifests its species whereby it produces
wri#en (Jo. 1:17): Grace and truth came by
heat in other things, is not more noble
Jesus Christ. Now, by the name Jesus
than its substantial form.
Christ is understood not merely the
Reply Obj. 3. Feeling is ordained to
Divine Nature assuming, but the created
reason, as to an end; and thus, to reason is
nature assumed. !erefore a creature
nobler. But here it is the contrary, for
may be the cause of grace.
what is proper is ordained to what is
Obj. 2. Further, there is this difference
common as to an end. Hence there is no
between the sacraments of the New Law
comparison.
and those of the Old, that the sacraments
of the New Law cause grace, whereas the
sacraments of the Old Law merely signify
it. Now the sacraments of the New Law
QUESTION CXII
are certain visible elements. !erefore
OF THE CAUSE OF GRACE
God is not the only cause of grace.
(In Five Articles.)
Obj. 3. Further, according to Dionysius
(Cœl. Hier. iii., iv., vii., viii.), Angels
WE must now consider the cause of grace;
cleanse, enlighten, and perfect both lesser
and under this head there are five points
angels and men. Now the rational creature
of inquiry: (1) Whether God alone is the
is cleansed, enlightened, and perfected by
efficient cause of grace? (2) Whether any
grace. !erefore God is not the only cause
disposition towards grace is needed on
of grace.
the part of the recipient, by an act of free-
On the contrary, It is wri#en (Ps. 83:12):
will? (3) Whether such a disposition can
!e Lord will give grace and glory.
make grace follow of necessity? (4)
I answer that, Nothing can act beyond
Whether grace is equal in all? (5) Whether
its species, since the cause must always be
anyone may know that he has grace?
more powerful than its effect. Now the
gi" of grace surpasses every capability of God.
created nature, since it is nothing short of Reply Obj. 3. Angels cleanse, enlighten,
a partaking of the Divine Nature, which and perfect angels or men, by instruction,
exceeds every other nature. And thus it is and not by justifying them through
impossible that any creature should cause grace. Hence Dionysius says (Cœl. Hier.
grace. For it is as necessary that God vii.) that this cleansing and enlightenment
alone should deify, bestowing a partaking and perfecting is nothing else than the
of the Divine Nature by a participated assumption of Divine knowledge.
likeness, as it is impossible that anything
save fire should enkindle. SECOND ARTICLE
Reply Obj. 1. Christ’s humanity is an WHETHER ANY PREPARATION AND
organ of His Godhead, as Damascene says DISPOSITION FOR GRACE IS REQUIRED ON
(De Fide Orthod. iii. 19). Now an instru- MAN’S PART?
ment does not bring forth the action of We proceed thus to the Second Article:—
the principal agent by its own power, but Objection 1. It would seem that no
in virtue of the principal agent. Hence preparation or disposition for grace is
Christ’s humanity does not cause grace required on man’s part, since, as the Apos-
by its own power, but by virtue of the tle says (Rom. 4:4), To him that worketh,
Divine Nature joined to it, whereby the the reward is not reckoned according to
actions of Christ’s humanity are saving grace, but according to debt. Now a man’s
actions. preparation by free-will can only be
Reply Obj. 2. As in the person of Christ through some operation. Hence it would
the humanity causes our salvation by do away with the notion of grace.
grace, the Divine power being the princi- Obj. 2. Further, whoever is going on
pal agent, so likewise in the sacraments of sinning, is not preparing himself to have
the New Law, which are derived from grace. But to some who are going on sin-
Christ, grace is instrumentally caused by ning grace is given, as is clear in the case
the sacraments, and principally by the of Paul, who received grace whilst he was
power of the Holy Ghost working in the breathing out threatenings and slaughter
sacraments, according to Jo. 3:5: Unless a against the disciples of the Lord (Act 9:1).
man be born again of water and the Holy Hence no preparation for grace is
Ghost he cannot enter into the kingdom of required on man’s part.
Obj. 3. Further, an agent of infinite part of man to prepare the soul; yet it is
power needs no disposition in ma"er, principally from God, Who moves the
since it does not even require ma"er, as free-will. Hence it is said that man’s will is
appears in creation, to which grace is prepared by God, and that man’s steps are
compared, which is called a new creature guided by God.
(Gal. 6:15). But only God, Who has infi- Reply Obj. 1. A certain preparation of
nite power, causes grace, as stated above man for grace is simultaneous with the
(A. 1). Hence no preparation is required infusion of grace; and this operation is
on man’s part to obtain grace. meritorious, not indeed of grace, which is
On the contrary, It is wri"en (Amos already possessed,—but of glory which is
4:12): Be prepared to meet thy God, O Israel, not yet possessed. But there is another
and (1 Kings 7:3): Prepare your hearts unto imperfect preparation, which sometimes
the Lord. precedes the gi# of sanctifying grace, and
I answer that, As stated above (Q. CXI., yet it is from God’s motion. But it does
A. 2), grace is taken in two ways:—First, not suffice for merit, since man is not yet
as a habitual gi# of God. Secondly, as a justified by grace, and merit can only
help from God, Who moves the soul to arise from grace, as will be seen farther
good. Now taking grace in the first sense, on (Q. CXIV., A. 2).
a certain preparation of grace is required Reply Obj. 2. Since a man cannot pre-
for it, since a form can only be in disposed pare himself for grace unless God prevent
ma"er. But if we speak of grace as it sig- and move him to good, it is of no account
nifies a help from God to move us to whether anyone arrive at perfect prepara-
good, no preparation is required on man’s tion instantaneously, or step by step. For
part, that, as it were, anticipates the it is wri"en (Ecclus. 11:23): It is easy in the
Divine help, but rather, every preparation eyes of God on a sudden to make the poor
in man must be by the help of God mov- man rich. Now it sometimes happens that
ing the soul to good. And thus even the God moves a man to good, but not perfect
good movement of the free-will, whereby good, and this preparation precedes
anyone is prepared for receiving the gi# grace. But He sometimes moves him
of grace is an act of the free-will moved suddenly and perfectly to good, and man
by God. And thus man is said to prepare receives grace suddenly, according to Jo.
himself, according to Prov. 16:1. It is the 6:45: Every one that hath heard of the
Father, and hath learned, cometh to Me. Him. Hence he receives grace of necessity.
And thus it happened to Paul, since, sud- Obj. 2. Further, Anselm says (De Casu
denly when he was in the midst of sin, his Diaboli. iii.) that the reason why God does
heart was perfectly moved by God to not bestow grace on the devil, is that he
hear, to learn, to come; and hence he did not wish, nor was he prepared, to
received grace suddenly. receive it. But if the cause be removed, the
Reply Obj. 3. An agent of infinite power effect must needs be removed also. !ere-
needs no ma"er or disposition of ma"er, fore, if anyone is willing to receive grace
brought about by the action of something it is bestowed on them of necessity.
else; and yet, looking to the condition of Obj. 3. Further, good is diffusive of
the thing caused, it must cause, in the itself, as appears from Dionysius (Div.
thing caused, both the ma"er and the due Nom. iv.). Now the good of grace is be"er
disposition for the form. So likewise, than the good of nature. Hence, since
when God infuses grace into a soul, no natural forms necessarily come to dis-
preparation is required which He Himself posed ma"er, much more does it seem
does not bring about. that grace is necessarily bestowed on
whoever prepares himself for grace.
T HIRD ARTICLE On the contrary, Man is compared to
WHETHER GRACE IS NECESSARILY GIVEN God as clay to the po"er, according to Jer.
TO WHOEVER PREPARES HIMSELF FOR IT, 18:6: As clay is in the hand of the po"er, so
OR TO WHOEVER DOES WHAT HE CAN? are you in My hand. But however much
We proceed thus to the !ird Article:— the clay is prepared, it does not necessar-
Objection 1. It would seem that grace is ily receive its shape from the po"er.
necessarily given to whoever prepares Hence, however much a man prepares
himself for grace, or to whoever does himself, he does not necessarily receive
what he can, because, on Rom. 5:1, Being grace from God.
justified … by faith, let us have peace, etc., I answer that, As stated above (A. 2),
the gloss says: God welcomes whoever flies man’s preparation for grace is from God,
to Him, otherwise there would be injustice as Mover, and from the free-will, as
with Him. But it is impossible for injustice moved. Hence the preparation may be
to be with God. !erefore it is impossible looked at in two ways:—First, as it is from
for God not to welcome whoever flies to free-will, and thus there is no necessity
that it should obtain grace, since the gi" own, O Israel; thy help is only in Me.
of grace exceeds every preparation of Reply Obj. 3. Even in natural things, the
human power. But it may be considered, form does not necessarily ensue the dis-
secondly, as it is from God the Mover, and position of the ma#er, except by the
thus it has a necessity—not indeed of power of the agent that causes the disposi-
coercion, but of infallibility—as regards tion.
what it is ordained to by God, since God’s
intention cannot fail, according to the FOURTH ARTICLE
saying of Augustine in his book on the WHETHER GRACE IS GREATER IN ONE
Predestination of the Saints (De Dono THAN IN ANOTHER?
Persev. xiv.) that by God’s good gi"s who-
We proceed thus to the Fourth Article:—
ever is liberated, is most certainly liberated.
Hence if God intends, while moving, that
not greater in one than in another. For
the one whose heart He moves should
grace is caused in us by the Divine love, as
a#ain to grace, he will infallibly a#ain to
stated above (Q. CX., A. 1). Now it is writ-
it, according to Jo. 6:45: Every one that
ten (Wis. 6:8): He made the li#le and the
hath heard of the Father, and hath learned,
great and He hath equally care of all. !ere-
cometh to Me.
fore all obtain grace from Him equally.
Reply Obj. 1. !is gloss is speaking of Obj. 2. Further, whatever is the greatest
such as fly to God by a meritorious act of
possible, cannot be more or less. But
their free-will, already informed with
grace is the greatest possible, since it joins
grace; for if they did not receive grace, it
us with our last end. !erefore there is no
would be against the justice which He
greater or less in it. Hence it is not greater
Himself established.—Or if it refers to the in one than in another.
movement of free-will before grace, it is
Obj. 3. Further, grace is the soul’s life,
speaking in the sense that man’s flight to
as stated above (Q. CX., A. 1, ad 2). But
God is by a Divine motion, which ought
there is no greater or less in life. Hence,
not, in justice, to fail.
neither is there in grace.
Reply Obj. 2. !e first cause of the
On the contrary, It is wri#en (Eph. 4:7):
defect of grace is on our part; but the first
But to every one of us is given grace accord-
cause of the bestowal of grace is on God’s
ing to the measure of the giving of Christ.
according to Osee 13:9: Destruction is thy
Now what is given in measure, is not
given to all equally. Hence all have not an a#er the Apostle had said (Eph. 4:7): To
equal grace. every one of us is given grace according to
I answer that, As stated above (Q. LII., the measure of the giving of Christ, having
AA. 1, 2; Q. LVI., AA. 1, 2), habits can have enumerated the various graces, he adds
a double magnitude:—one, as regards the (verse 12): For the perfecting of the saints …
end or object, as when a virtue is said to for the edifying of the body of Christ.
be more noble through being ordained to Reply Obj. 1. !e Divine care may be
a greater good; the other on the part of looked at in two ways:—First, as regards
the subject, which more or less partici- the Divine act, which is simple and uni-
pates in the habit inhering to it. form; and thus His care looks equally to
Now as regards the first magnitude, all, since by one simple act He adminis-
sanctifying grace cannot be greater or ters great things and li"le. But, secondly,
less, since, of its nature, grace joins man it may be considered in those things
to the Highest Good, which is God. But as which come to creatures by the Divine
regards the subject, grace can receive care; and thus, inequality is found, inas-
more or less, inasmuch as one may be much as God by His care provides greater
more perfectly enlightened by grace than gi#s for some, and lesser gi#s for others.
another. And a certain reason for this is Reply Obj. 2. !is objection is based on
on the part of him who prepares himself the first kind of magnitude of grace; since
for grace; since he who is be"er prepared grace cannot be greater by ordaining to a
for grace, receives more grace. Yet it is not greater good, but inasmuch as it more or
here that we must seek the first cause of less ordains to a greater or less participa-
this diversity, since man prepares him- tion of the same good. For there may be
self, only inasmuch as his free-will is diversity of intensity and remissness,
prepared by God. Hence the first cause of both in grace and in final glory as regards
this diversity is to be sought on the part of the subjects’ participation.
God, Who dispenses His gi#s of grace Reply Obj. 3. Natural life pertains to
variously, in order that the beauty and man’s substance, and hence cannot be
perfection of the Church may result from more or less; but man partakes of the life
these various degrees; even as He insti- of grace accidentally, and hence man may
tuted the various conditions of things, possess it more or less.
that the universe might be perfect. Hence
FIFTH ARTICLE
WHETHER MAN CAN KNOW THAT HE HAS Hence, the man who receives grace by the
GRACE? Holy Spirit, by the same Holy Spirit
We proceed thus to the Fi"h Article:— knows the grace given to him.
Objection 1. It would seem that man can Obj. 5. Further, it was said by the Lord
know that he has grace. For grace by its to Abraham (Gen. 12:12): Now I know that
physical reality is in the soul. Now the thou fearest God. i.e., I have made thee
soul has most certain knowledge of those know. Now He is speaking there of chaste
things that are in it by their physical real- fear, which is not apart from grace. Hence
ity, as appears from Augustine (Gen. ad lit. a man may know that he has grace.
xii. 31). Hence grace may be known most On the contrary, It is wri#en (Eccles.
certainly by one who has grace. 9:1): Man knoweth not whether he be wor-
Obj. 2. Further, as knowledge is a gi" of thy of love or hatred. Now sanctifying
God, so is grace. But whoever receives grace maketh a man worthy of God’s love.
knowledge from God, knows that he has !erefore no one can know whether he
knowledge, according to Wis. 7:17: !e has sanctifying grace.
Lord hath given me the true knowledge of I answer that, !ere are three ways of
the things that are. Hence, with equal rea- knowing a thing:—First, by revelation,
son, whoever receives grace from God, and thus anyone may know that he has
knows that he has grace. grace, for God by a special privilege
Obj. 3. Further, light is more knowable reveals this at times to some, in order that
than darkness, since, according to the the joy of safety may begin in them even
Apostle (Eph. 5:13), all that is made mani- in this life, and that they may carry on
fest is light. Now sin, which is spiritual toilsome works with greater trust and
darkness, may be known with certainty greater energy, and may bear the evils of
by one that is in sin. Much more, there- this present life, as when it was said to
fore, may grace, which is spiritual light, Paul (2 Cor. 12:9): My grace is sufficient for
be known. thee.
Obj. 4. Further, the Apostle says (1 Cor. Secondly, a man may, of himself, know
2:12): Now we have received not the Spirit of something, and with certainty; and in this
this world, but the Spirit that is of God; that way no one can know that he has grace.
we may know the things that are given us For certitude about a thing can only be
from God. Now grace is God’s first gi". had when we may judge of it by its proper
principle. !us it is by undemonstrable 4:4): I am not conscious to myself of any-
universal principles that certitude is thing, yet am I not hereby justified, since,
obtained concerning demonstrative con- according to Ps. 18:13: Who can understand
clusions. Now no one can know he has sins? From my secret ones cleanse me, O
the knowledge of a conclusion if he does Lord, and from those of others spare !y
not know its principle. But the principle servant.
of grace and its object is God, Who by Reply Obj. 1. !ose things which are in
reason of His very excellence is unknown the soul by their physical reality, are
to us, according to Job 36:26. Behold God known through experimental knowledge;
is great, exceeding our knowledge. And in so far as through acts man has experi-
hence His presence in us and His absence ence of their inward principles: thus
cannot be known with certainty, accord- when we wish, we perceive that we have a
ing to Job 9:11: If He come to me, I shall not will; and when we exercise the functions
see Him; if He depart I shall not understand. of life, we observe that there is life in us.
And hence man cannot judge with cer- Reply Obj. 2. It is an essential condition
tainty that he has grace, according to 1 of knowledge that a man should have cer-
Cor. 4:3, 4: But neither do I judge my own titude of the objects of knowledge; and
self … but He that judgeth me is the Lord. again, it is an essential condition of faith
!irdly, things are known conjec- that a man should be certain of the things
turally by signs; and thus anyone may of faith, and this, because certitude
know he has grace, when he is conscious belongs to the perfection of the intellect,
of delighting in God, and of despising wherein these gi#s exist. Hence, whoever
worldy things, and inasmuch as a man is has knowledge or faith is certain that he
not conscious of any mortal sin. And thus has them. But it is otherwise with grace
it is wri"en (Apoc. 2:17): To him that over- and charity and suchlike, which perfect
cometh I will give the hidden manna … the appetitive faculty.
which no man knoweth, but he that Reply Obj. 3. Sin has for its principal
receiveth it, because whoever receives it object commutable good, which is known
knows, by experiencing a certain sweet- to us. But the object or end of grace is
ness, which he who does not receive it, unknown to us on account of the great-
does not experience. Yet this knowledge ness of its light, according to 1 Tim. 6:16:
is imperfect; hence the Apostle says (1 Cor Who … inhabiteth light inaccessible.
Reply Obj. 4. !e Apostle is here speak- movement of the free-will is required? (4)
ing of the gi"s of glory, which have been Whether a movement of faith is required?
given to us in hope, and these we know (5) Whether a movement of the free-will
most certainly by faith, although we do against sin is required? (6) Whether the
not know for certain that we have grace to remission of sins is to be reckoned with
enable us to merit them.—Or it may be the foregoing? (7) Whether the justifica-
said that he is speaking of the privileged tion of the ungodly is a work of time or is
knowledge, which comes of revelation. sudden? (8) Of the natural order of the
Hence he adds (verse 10): But to us God things concurring to justification. (9)
hath revealed them by His Spirit. Whether the justification of the ungodly
Reply Obj. 5. What was said to Abraham is God’s greatest work? (10) Whether the
may refer to experimental knowledge justification of the ungodly is miraculous?
which springs from deeds of which we are
cognizant. For in the deed that Abraham FIRST ARTICLE
had just wrought, he could know experi- WHETHER THE JUSTIFICATION OF THE
mentally that he had the fear of God.—Or UNGODLY IS THE REMISSION OF SINS?
it may refer to a revelation.
Objection 1. It would seem that the jus-
tification of the ungodly is not the remis-
sion of sins. For sin is opposed not only to
QUESTION CXIII
justice, but to all the other virtues, as
OF THE EFFECTS OF GRACE stated above (Q. LXXI., A. 1). Now justifi-
(In Ten Articles.) cation signifies a certain movement
towards justice. !erefore not even remis-
WE have now to consider the effect of
sion of sin is justification, since move-
grace; (1) the justification of the ungodly,
ment is from one contrary to the other.
which is the effect of operating grace; and
Obj. 2. Further, everything ought to be
(2) merit, which is the effect of co-operat- named from what is predominant in it,
ing grace. Under the first head there are according to De Anima ii., text. 49. Now
ten points of inquiry: (1) What is the justi-
the remission of sins is brought about
fication of the ungodly? (2) Whether
chiefly by faith, according to Acts 15:9:
grace is required for it? (3) Whether any
Purifying their hearts by faith; and by char-
ity, according to Prov. 10:12: Charity cov- as it implies a certain rectitude of order in
ereth all sins. !erefore the remission of the interior disposition of a man, in so far
sins ought to be named a"er faith or char- as what is highest in man is subject to
ity rather than justice. God, and the inferior powers of the soul
Obj. 3. Further, the remission of sins are subject to the superior, i.e., to the
seems to be the same as being called, for reason; and this disposition the Philoso-
whoever is called is afar off, and we are pher calls justice metaphorically speaking
afar off from God by sin. But one is called (Ethic. v. 11). Now this justice may be in
before being justified according to Rom. man in two ways:—First, by simple gener-
8:30: And whom He called, them He also ation, which is from privation to form;
justified. !erefore justification is not the and thus justification may belong even to
remission of sins. such as are not in sin, when they receive
On the contrary, On Rom. 8:30, Whom this justice from God, as Adam is said to
He called, them He also justified, the gloss have received original justice. Secondly,
says, i.e., by the remission of sins. !ere- this justice may be brought about in man
fore the remission of sins is justification. by a movement from one contrary to the
I answer that, Justification taken pas- other, and thus justification implies a
sively implies a movement towards jus- transmutation from the state of injustice
tice, as heating implies a movement to the aforesaid state of justice. And it is
towards heat. But since justice, by its thus we are now speaking of the justifica-
nature, implies a certain rectitude of tion of the ungodly, according to the
order, it may be taken in two Apostle (Rom. 4:5): But to him that wor-
ways:—First, inasmuch as it implies a keth not, yet believeth in Him that justifieth
right order in man’s act, and thus justice the ungodly, etc. And because movement
is placed amongst the virtues,—either as is named a"er its term whereto rather
particular justice, which directs a man’s than from its term whence, the transmu-
acts by regulating them in relation to his tation whereby anyone is changed by the
fellow-man,—or as legal justice, which remission of sins from the state of ungod-
directs a man’s acts by regulating them in liness to the state of justice, borrows its
their relation to the common good of name from its term whereto, and is called
society, as appears from Ethic. v. 1. justification of the ungodly.
Secondly, justice is so-called inasmuch Reply Obj. 1. Every sin, inasmuch as it
implies the disorder of a mind not subject of grace are not immediate contraries; for
to God, may be called injustice, as being there is the middle state of innocence
contrary to the aforesaid justice, accord- wherein a man has neither grace nor
ing to 1 Jo. 3:4: Whosoever commi"eth sin, guilt. Hence a man may be pardoned his
commi"eth also iniquity; and sin is guilt without his being brought to a state
iniquity. And thus the removal of any sin of grace.
is called the justification of the ungodly. Obj. 2. Further, the remission of guilt
Reply Obj. 2. Faith and charity imply a consists in the Divine imputation, accord-
special directing of the human mind to ing to Ps. 31:2: Blessed is the man to whom
God by the intellect and will; whereas the Lord hath not imputed sin. Now the
justice implies a general rectitude of infusion of grace puts something into our
order. Hence this transmutation is named soul, as stated above (Q. CX., A. 1). Hence
a"er justice rather than a"er charity or the infusion of grace is not required for
faith. the remission of guilt.
Reply Obj. 3. Being called refers to Obj. 3. Further, no one can be subject
God’s help moving and exciting our mind to two contraries at once. Now some sins
to give up sin, and this motion of God is are contraries, as wastefulness and miser-
not the remission of sins, but its cause. liness. Hence whoever is subject to the sin
of wastefulness is not simultaneously
SECOND ARTICLE subject to the sin of miserliness, yet it
WHETHER THE INFUSION OF GRACE IS may happen that he has been subject to it
REQUIRED FOR THE REMISSION OF GUILT, hitherto. Hence by sinning with the vice
I.E., FOR THE JUSTIFICATION OF THE of wastefulness he is freed from the sin of
UNGODLY? miserliness. And thus a sin is remi#ed
We proceed thus to the Second Article:— without grace.
Objection 1. It would seem that for the On the contrary, It is wri#en (Rom.
remission of guilt, which is the justifica- 3:24): Justified freely by His grace.
tion of the ungodly, no infusion of grace I answer that, by sinning a man offends
is required. For anyone may be moved God as stated above (Q. LXXI., A. 5). Now
from one contrary without being led to an offense is remi#ed to anyone, only
the other, if the contraries are not imme- when the soul of the offender is at peace
diate. Now the state of guilt and the state with the offended. Hence sin is remi#ed
to us, when God is at peace with us, and stated above (Q. CX., A. 1), so likewise,
this peace consists in the love whereby when God does not impute sin to a man,
God loves us. Now God’s love, considered there is implied a certain effect in him to
on the part of the Divine act, is eternal whom the sin is not imputed; for it pro-
and unchangeable; whereas, as regards ceeds from the Divine love, that sin is not
the effect it imprints on us, it is some- imputed to a man by God.
times interrupted, inasmuch as we some- Reply Obj. 3. As Augustine says (De
times fall short of it and once more Nup. et Concup. i. 26), if to leave off sin-
require it. Now the effect of the Divine ning was the same as to have no sin, it
love in us, which is taken away by sin, is would be enough if Scripture warned us
grace, whereby a man is made worthy of thus: “My son, hast thou sinned? do so no
eternal life, from which sin shuts him more?” Now this is not enough, but it is
out. Hence we could not conceive the added: “But for thy former sins also pray
remission of guilt, without the infusion of that they may be forgiven thee.” For the act
grace. of sin passes, but the guilt remains, as
Reply Obj. 1. More is required for an stated above (Q. LXXXVII., A. 6). Hence
offender to pardon an offense, than for when anyone passes from the sin of one
one who has commi#ed no offense, not vice to the sin of a contrary vice, he ceases
to be hated. For it may happen amongst to have the act of the former sin, but he
men that one man neither hates nor loves does not cease to have the guilt, hence he
another. But if the other offends him, may have the guilt of both sins at once.
then the forgiveness of the offense can For sins are not contrary to each other on
only spring from a special good-will. the part of their turning from God,
Now God’s good-will is said to be restored wherein sin has its guilt.
to man by the gi$ of grace; and hence
although a man before sinning may be T HIRD ARTICLE
without grace and without guilt, yet that WHETHER FOR THE JUSTIFICATION OF
he is without guilt a$er sinning can only THE UNGODLY IS REQUIRED A
be because he has grace. MOVEMENT OF THE FREE-WILL?
Reply Obj. 2. As God’s love consists not We proceed thus to the !ird Article:—
merely in the act of the Divine will but Objection 1. It would seem that no
also implies a certain effect of grace, as movement of the free-will is required for
the justification of the ungodly. For we On the contrary, It is wri$en (Jo. 6:45):
see that by the sacrament of Baptism, Every one that hath heard of the Father, and
infants and sometimes adults are justified hath learned, cometh to Me. Now to learn
without a movement of their free-will: cannot be without a movement of the
hence Augustine says (Confess. iv.) that free-will, since the learner assents to the
when one of his friends was taken with a teacher. Hence no one comes to the
fever, he lay for a long time senseless and in Father by justifying grace without a
a deadly sweat, and when he was despaired movement of the free-will.
of, he was baptized without his knowing, I answer that, !e justification of the
and was regenerated; which is effected by ungodly is brought about by God moving
sanctifying grace. Now God does not con- man to justice. For He it is that justifieth
fine His power to the sacraments. Hence the ungodly according to Rom. 4:5. Now
He can justify a man without the sacra- God moves everything in its own manner,
ments, and without any movement of the just as we see that in natural things, what
free-will. is heavy and what is light are moved dif-
Obj. 2. Further, a man has not the use ferently, on account of their diverse
of reason when asleep, and without it natures. Hence He moves man to justice
there can be no movement of the free- according to the condition of his human
will. But Solomon received from God the nature. But it is man’s proper nature to
gi# of wisdom when asleep, as related in 3 have free-will. Hence in him who has the
Kings 3 and 2 Paral. 1. Hence with equal use of reason, God’s motion to justice
reason the gi# of sanctifying grace is does not take place without a movement
sometimes bestowed by God on man of the free-will; but He so infuses the gi#
without the movement of his free-will. of justifying grace that at the same time
Obj. 3. Further, grace is preserved by He moves the free-will to accept the gi#
the same cause as brings it into being, for of grace, in such as are capable of being
Augustine says (Gen. ad lit. viii. 12) that so moved thus.
ought man to turn to God as he is ever made Reply Obj. 1. Infants are not capable of
just by Him. Now grace is preserved in the movement of their free-will; hence it
man without a movement of his free-will. is by the mere infusion of their souls that
Hence it can be infused in the beginning God moves them to justice. Now this
without a movement of the free-will. cannot be brought about without a
sacrament; because as original sin, from remains.
which they are justified, does not come to And yet it must be observed that the
them from their own will, but by carnal comparison between the gi" of wisdom
generation, so also is grace given them by and the gi" of justifying grace does not
Christ through spiritual regeneration. hold. For the gi" of justifying grace espe-
And the same reason holds good with cially ordains a man to good, which is the
madmen and idiots, that have never had object of the will; and hence a man is
the use of their free-will. But in the case moved to it by a movement of the will
of one who has had the use of his free-will which is a movement of free-will. But
and a"erwards has lost it either through wisdom perfects the intellect which pre-
sickness or sleep, he does not obtain justi- cedes the will; hence without any com-
fying grace by the exterior rite of Bap- plete movement of the free-will, the intel-
tism, or of any other sacrament, unless he lect can be enlightened with the gi" of
intended to make use of this sacrament, wisdom, even as we see that things are
and this can only be by the use of his free- revealed to men in sleep, according to Job
will. And it was in this way that he of 33:15, 16: When deep sleep falleth upon men
whom Augustine speaks was regenerated, and they are sleeping in their beds, then He
because both previously and a"erwards openeth the ears of men, and teaching,
he assented to the Baptism. instructeth them in what they are to learn.
Reply Obj. 2. Solomon neither merited Reply Obj. 3. In the infusion of justify-
nor received wisdom whilst asleep; but it ing grace there is a certain transmutation
was declared to him in his sleep that on of the human soul, and hence a proper
account of his previous desire wisdom movement of the human soul is required
would be infused into him by God. Hence in order that the soul may be moved in its
it is said in his person (Wis. 7:7): I wished, own manner. But the conservation of
and understanding was given unto me. grace is without transmutation: no
Or it may be said that his sleep was not movement on the part of the soul is
natural, but was the sleep of prophecy, required but only a continuation of the
according to Num. 12:6: If there be among Divine influx.
you a prophet of the Lord, I will appear to
him in a vision, or I will speak to him in a FOURTH ARTICLE
dream. In such cases the use of free-will WHETHER A MOVEMENT OF FAITH IS
REQUIRED FOR THE JUSTIFICATION OF to think on every article of faith when he
THE UNGODLY? is first justified. But this seems inconve-
We proceed thus to the Fourth Article:— nient, since such thought would require a
Objection 1. It would seem that no long delay of time. Hence it seems that an
movement of faith is required for the jus- act of faith is not required for the justifica-
tification of the ungodly. For as a man is tion of the ungodly.
justified by faith, so also by other things, On the contrary, It is wri"en (Rom. 5:1):
viz., by fear, of which it is wri"en (Ecclus. Being justified therefore by faith, let us have
1:27): !e fear of the Lord driveth out sin, peace with God.
for he that is without fear cannot be I answer that, As stated above (A. 3) a
justified; and again by charity, according movement of free-will is required for the
to Luke 7:47: Many sins are forgiven her justification of the ungodly, inasmuch as
because she hath loved much; and again by man’s mind is moved by God. Now God
humility, according to James 4:6: God moves man’s soul by turning it to Himself
resisteth the proud and giveth grace to the according to Ps. 84:7 (Septuagint): !ou
humble: and again by mercy, according to wilt turn us, O God, and bring us to life.
Prov. 15:27: By mercy and faith sins are Hence for the justification of the ungodly
purged away. Hence the movement of a movement of the mind is required, by
faith is no more required for the justifica- which it is turned to God. Now the first
tion of the ungodly, than the movements turning to God is by faith, according to
of the aforesaid virtues. Heb. 11:6: He that cometh to God must
Obj. 2. Further, the act of faith is believe that He is. Hence a movement of
required for justification only inasmuch faith is required for the justification of the
as a man knows God by faith. But a man ungodly.
may know God in other ways, viz., by Reply Obj. 1. !e movement of faith is
natural knowledge, and by the gi# of not perfect unless it is quickened by char-
wisdom. Hence no act of faith is required ity; hence in the justification of the
for the justification of the ungodly. ungodly, a movement of charity is
Obj. 3. Further, there are several arti- infused together with the movement of
cles of faith. !erefore if the act of faith is faith. Now free-will is moved to God by
required for the justification of the being subject to Him; hence an act of filial
ungodly, it would seem that a man ought fear and an act of humility also concur.
For it may happen that one and the same WHETHER FOR THE JUSTIFICATION OF
act of free-will springs from different THE UNGODLY THERE IS REQUIRED A
virtues, when one commands and MOVEMENT OF THE FREE-WILL TOWARDS

SIN?
another is commanded, inasmuch as the
act may be ordained to various ends. But We proceed thus to the Fi"h Article:—
the act of mercy counter acts sin either by Objection 1. It would seem that no
way of satisfying for it, and thus it follows movement of the free-will towards sin is
justification; or by way of preparation, required for the justification of the
inasmuch as the merciful obtain mercy; ungodly. For charity alone suffices to take
and thus it can either precede justifica- away sin, according to Prov. 10:12: Charity
tion, or concur with the other virtues covereth all sins. Now the object of charity
towards justification, inasmuch as mercy is not sin. !erefore for this justification
is included in the love of our neighbor. of the ungodly no movement of the free-
Reply Obj. 2. By natural knowledge a will towards sin is required.
man is not turned to God, according as Obj. 2. Further, whoever is tending
He is the object of beatitude and the cause onward, ought not to look back, accord-
of justification. Hence such knowledge ing to Philip. 3:13, 14: Forge#ing the things
does not suffice for justification. But the that are behind, and stretching forth myself
gi$ of wisdom presupposes the knowl- to those that are before, I press towards the
edge of faith, as stated above (Q. LXVIII., mark, to the prize of the supernal vocation.
A. 4, ad 3). But whoever is stretching forth to right-
Reply Obj. 3. As the Apostle says (Rom. eousness has his sins behind him. Hence
4:5), to him that … believeth in Him that he ought to forget them, and not stretch
justifieth the ungodly his faith is reputed to forth to them by a movement of his free-
justice, according to the purpose of the grace will.
of God. Hence it is clear that in the justifi- Obj. 3. Further, in the justification of
cation of the ungodly an act of faith is the ungodly one sin is not remi%ed with-
required in order that a man may believe out another, for it is irreverent to expect
that God justifies man through the mys- half a pardon from God.* Hence, in the jus-
tery of Christ. tification of the ungodly, if man’s free-
will must move against sin, he ought to
FIFTH ARTICLE think of all his sins. But this is unseemly,
both because a great space of time would forward when you seek; your soul flees,
be required for such thought, and because when you are afraid. Hence in the justifica-
a man could not obtain the forgiveness of tion of the ungodly there must be two
such sins as he had forgo"en. Hence for acts of the free-will—one, whereby it
the justification of the ungodly no move- tends to God’s justice; the other whereby
ment of the free-will is required. it hates sin.
On the contrary, It is wri"en (Ps. 31:5): I Reply Obj. 1. It belongs to the same
will confess against myself my injustice to virtue to seek one contrary and to avoid
the Lord; and !ou hast forgiven the the other; and hence, as it belongs to char-
wickedness of my sin. ity to love God, so likewise, to detest sin
I answer that, As stated above (A. 1), the whereby the soul is separated from God.
justification of the ungodly is a certain Reply Obj. 2. A man ought not to return
movement whereby the human mind is to those things that are behind, by loving
moved by God from the state of sin to the them; but, for that ma"er, he ought to
state of justice. Hence it is necessary for forget them, lest he be drawn to them. Yet
the human mind to regard both extremes he ought to recall them to mind, in order
by an act of free-will, as a body in local to detest them; for this is to fly from
movement is related to both terms of the them.
movement. Now it is clear that in local Reply Obj. 3. Previous to justification a
movement the moving body leaves the man must detest each sin he remembers
term whence and nears the term whereto. to have commi"ed, and from this
Hence the human mind whilst it is being remembrance the soul goes on to have a
justified, must, by a movement of its free- general movement of detestation with
will withdraw from sin and draw near to regard to all sins commi"ed, in which are
justice. included such sins as have been forgo"en.
Now to withdraw from sin and to draw For a man is then in such a frame of mind
near to justice, in an act of free-will, that he would be sorry even for those he
means detestation and desire. For Augus- does not remember, if they were present
tine says on the words the hireling fleeth, to his memory; and this movement co-
etc. (Jo. 10:12): Our emotions are the move- operates in his justification.
ments of our soul; joy is the soul’s outpour-
ing; fear is the soul’s flight; your soul goes SIXTH ARTICLE
WHETHER THE REMISSION OF SINS were, condivided, are by nature simulta-
OUGHT TO BE RECKONED AMONGST THE neous. Hence the remission of sins ought
THINGS REQUIRED FOR JUSTIFICATION? not to be reckoned with the things
We proceed thus to the Sixth Article:— required for the justification of the
Objection 1. It would seem that the ungodly.
remission of sins ought not to be reck- On the contrary, In reckoning what is
oned amongst the things required for jus- required for a thing we ought not to pass
tification. For the substance of a thing is over the end, which is the chief part of
not reckoned together with those that are everything. Now the remission of sins is
required for a thing; thus a man is not the end of the justification of the
reckoned together with his body and ungodly; for it is wri#en (Isa. 27:9): !is
soul. But the justification of the ungodly is all the fruit, that the sin thereof should be
is itself the remission of sins, as stated taken away. Hence the remission of sins
above (A. 1). !erefore the remission of ought to be reckoned amongst the things
sins ought not to be reckoned among the required for justification.
things required for the justification of the I answer that, !ere are four things
ungodly. which are accounted to be necessary for
Obj. 2. Further, infusion of grace and the justification of the ungodly, viz., the
remission of sins are the same; as illumi- infusion of grace, the movement of the
nation and expulsion of darkness are the free-will towards God by faith, the
same. But a thing ought not to be reck- movement of the free-will towards sin,
oned together with itself; for unity is and the remission of sins. !e reason for
opposed to multitude. !erefore the this is that, as stated above (A. 1), the jus-
remission of sins ought not to be reck- tification of the ungodly is a movement
oned with the infusion of grace. whereby the soul is moved by God from a
Obj. 3. Further, the remission of sin state of sin to a state of justice. Now in the
follows as effect from cause, from the movement whereby one thing is moved
free-will’s movement towards God and by another, three things are
sin; since it is by faith and contrition that required:—first, the motion of the
sin is forgiven. But an effect ought not to mover; secondly, the movement of the
be reckoned with its cause; since things moved; thirdly, the consummation of the
thus enumerated together, and, as it movement, or the a#ainment of the end.
On the part of the Divine motion, there is simultaneous; but it is a division of the
the infusion of grace; on the part of the things required for the completion of
free-will which is moved, there are two anything; and in this enumeration we
movements,—of departure from the term may have what precedes and what fol-
whence, and of approach to the term lows, since some of the principles and
whereto; but the consummation of the parts of a composite thing may precede
movement or the a"ainment of the end and some follow.
of the movement is implied in the remis-
sion of sins; for in this is the justification S EVENTH ARTICLE
of the ungodly completed. WHETHER THE JUSTIFICATION OF THE
Reply Obj. 1. !e justification of the UNGODLY TAKES PLACE IN AN INSTANT
ungodly is called the remission of sins, OR SUCCESSIVELY?
even as every movement has its species We proceed thus to the Seventh Article:—
from its term. Nevertheless, many other Objection 1. It would seem that the jus-
things are required in order to reach the tification of the ungodly does not take
term, as stated above (A. 5). place in an instant, but successively,
Reply Obj. 2. !e infusion of grace and since, as already stated (A. 3), for the jus-
the remission of sin may be considered in tification of the ungodly there is required
two ways:—First, with respect to the sub- a movement of free-will. Now the act of
stance of the act, and thus they are the the free-will is choice, which requires the
same; for by the same act God bestows deliberation of counsel, as stated above
grace and remits sin. Secondly, they may (Q. XIII., A. 1). Hence, since deliberation
be considered on the part of the objects; implies a certain reasoning process, and
and thus they differ by the difference this implies succession, the justification
between guilt, which is taken away, and of the ungodly would seem to be succes-
grace, which is infused; just as in natural sive.
things generation and corruption differ, Obj. 2. Further, the free-will’s move-
although the generation of one thing is ment is not without actual consideration.
the corruption of another. But it is impossible to understand many
Reply Obj. 3. !is enumeration is not things actually and at once, as stated
the division of a genus into its species, in above (P. I, Q. LXXXV., A. 4). Hence, since
which the things enumerated must be for the justification of the ungodly there
is required a movement of the free-will the same simultaneously. Hence they
towards several things, viz., towards God must be two successive instants; between
and towards sin, it would seem impossi- which there must be time, as the Philoso-
ble for the justification of the ungodly to pher says (Phys. vi. 1). !erefore the justi-
be in an instant. fication of the ungodly takes place not all
Obj. 3. Further, a form that may be at once, but successively.
greater or less, e.g., blackness or white- On the contrary, !e justification of the
ness, is received successively by its sub- ungodly is caused by the justifying grace
ject. Now grace may be greater or less, as of the Holy Spirit. Now the Holy Spirit
stated above (Q. CXII., A. 4). Hence it is comes to men’s minds suddenly, accord-
not received suddenly by its subject. ing to Acts 2:2: And suddenly there came a
!erefore, seeing that the infusion of sound from heaven as of a mighty wind
grace is required for the justification of coming, upon which the gloss says that the
the ungodly, it would seem that the justi- grace of the Holy Ghost knows no tardy
fication of the ungodly cannot be in an efforts. Hence the justification of the
instant. ungodly is not successive, but instanta-
Obj. 4. Further, the free-will’s move- neous.
ment, which co-operates in justification, I answer that, !e entire justification of
is meritorious; and hence it must proceed the ungodly consists as to its origin in the
from grace, without which there is no infusion of grace. For it is by grace that
merit, as we shall state further on (Q. free-will is moved and sin is remi"ed.
CXIV., A. 2). Now a thing receives its form Now the infusion of grace takes place in
before operating by this form. Hence an instant and without succession. And
grace is first infused, and then the free- the reason of this is that if a form be not
will is moved towards God and to detest suddenly impressed upon its subject, it is
sin. Hence justification is not all at once. either because that subject is not dis-
Obj. 5. Further, if grace is infused into posed, or because the agent needs time to
the soul, there must be an instant when it dispose the subject. Hence we see that
first dwells in the soul; so, too, if sin is immediately the ma"er is disposed by a
forgiven there must be a last instant that preceding alteration, the substantial form
man is in sin. But it cannot be the same accrues to the ma"er; thus because the
instant, otherwise opposites would be in atmosphere of itself is disposed to receive
light, it is suddenly illuminated by a body Reply Obj. 2. As stated above (P. I, Q.
actually luminous. Now it was stated (Q. LXXXV., A. 5), there is nothing to prevent
CXII., A. 2) that God, in order to infuse two things being understood at once, in
grace into the soul, needs no disposition, so far as they are somehow one; thus we
save what He Himself has made. And understand the subject and predicate
sometimes this sufficient disposition for together, inasmuch as they are united in
the reception of grace He makes sud- the order of one affirmation. And in the
denly, sometimes gradually and succes- same manner can the free-will be moved
sively, as stated above (Q. CXII., A. 2, ad to two things at once in so far as one is
2). For the reason why a natural agent ordained to the other. Now the free-will’s
cannot suddenly dispose ma#er is that in movement towards sin is ordained to the
the ma#er there is a resistant which has free-will’s movement towards God, since
some disproportion with the power of the a man detests sin, as contrary to God, to
agent; and hence we see that the stronger Whom he wishes to cling. Hence in the
the agent, the more speedily is the ma#er justification of the ungodly the free-will
disposed. !erefore, since the Divine simultaneously detests sin and turns to
power is infinite, it can suddenly dispose God, even as a body approaches one point
any ma#er whatsoever to its form; and and withdraws from another simultane-
much more man’s free-will, whose ously.
movement is by nature instantaneous. Reply Obj. 3. !e reason why a form is
!erefore the justification of the ungodly not received instantaneously in the mat-
by God takes place in an instant. ter is not the fact that it can inhere more
Reply Obj. 1. !e movement of the free- or less; for thus the light would not be
will, which concurs in the justification of suddenly received in the air, which can be
the ungodly, is a consent to detest sin, illumined more and less. But the reason is
and to draw near to God; and this consent to be sought on the part of the disposition
takes place suddenly. Sometimes, indeed, of the ma#er or subject, as stated above.
it happens that deliberation precedes, yet Reply Obj. 4. !e same instant the form
this is not of the substance of justifica- is acquired, the thing begins to operate
tion, but a way to justification; as local with the form; as fire, the instant it is
movement is a way to illumination, and generated moves upwards, and if its
alteration to generation. movement was instantaneous, it would be
terminated in the same instant. Now to discrete time, even as the things mea-
will and not to will,—the movements of sured are not continuous, as stated above
the free-will,—are not successive, but (P. I, Q. LIII., AA. 2, 3). In these, therefore,
instantaneous. Hence the justification of there is a last instant in which the preced-
the ungodly must not be successive. ing is, and a first instant in which the
Reply Obj. 5. !e succession of oppo- subsequent is. Nor must there be time in
sites in the same subject must be looked between, since there is no continuity of
at differently in the things that are subject time, which this would necessitate.
to time and in those that are above time. Now the human mind, which is justi-
For in those that are in time, there is no fied, is, in itself, above time, but is subject
last instant in which the previous form to time accidentally, inasmuch as it
inheres in the subject; but there is the last understands with continuity and time,
time, and the first instant that the subse- with respect to the phantasms in which it
quent form inheres in the ma#er or sub- considers the intelligible species, as stated
ject; and this for the reason, that in time above (P. I, Q. LXXXV., AA. 1, 2). We
we are not to consider one instant as must, therefore, decide from this about
immediately preceding another instant, its change as regards the condition of
since neither do instants succeed each temporal movements, i.e., we must say
other immediately in time, nor points in a that there is no last instant that sin
line, as is proved in Physic. vi. 1. But time inheres, but a last time; whereas there is a
is terminated by an instant. Hence in the first instant that grace inheres; and in all
whole of the previous time wherein any- the time previous sin inhered.
thing is moving towards its form, it is
under the opposite form; but in the last EIGHTH ARTICLE
instant of this time, which is the first WHETHER THE INFUSION OF GRACE IS
instant of the subsequent time, it has the NATURALLY THE FIRST OF THE THINGS
form which is the term of the movement. REQUIRED FOR THE JUSTIFICATION OF
But in those that are above time, it is THE UNGODLY?
otherwise. For if there be any succession We proceed thus to the Eighth Article:—
of affections or intellectual conceptions in Objection 1. It would seem that the infu-
them (as in the angels), such succession is sion of grace is not what is naturally
not measured by continuous time, but by required first for the justification of the
ungodly. For we withdraw from evil the order of nature, one is prior to
before drawing near to good, according to another; and in their natural order the
Ps. 33:15: Turn away from evil, and do good. first is the infusion of grace; the second,
Now the remission of sins regards the the free-will’s movement towards God;
turning away from evil, and the infusion the third, the free-will’s movement
of grace regards the turning to good. towards sin; the fourth, the remission of
Hence the remission of sin is naturally sin.
before the infusion of grace. !e reason for this is that in every
Obj. 2. Further, the disposition natu- movement the motion of the mover is
rally precedes the form to which it dis- naturally first; the disposition of the
poses. Now the free-will’s movement is a ma#er, or the movement of the moved, is
disposition for the reception of grace. second; the end or term of the movement
!erefore it naturally precedes the infu- in which the motion of the mover rests, is
sion of grace. last. Now the motion of God the Mover is
Obj. 3. Further, sin hinders the soul the infusion of grace, as stated above (A.
from tending freely to God. Now a hin- 6); the movement or disposition of the
drance to movement must be removed moved is the free-will’s double move-
before the movement takes place. Hence ment; and the term or end of the move-
the remission of sin and the free-will’s ment is the remission of sin, as stated
movement towards sin are naturally above (A. 6). Hence in their natural order
before the infusion of grace. the first in the justification of the
On the contrary, !e cause is naturally ungodly is the infusion of grace; the sec-
prior to its effect. Now the infusion of ond is the free-will’s movement towards
grace is the cause of whatever is required God; the third is the free-will’s movement
for the justification of the ungodly, as towards sin, for he who is being justified
stated above (A. 7). !erefore it is natu- detests sin because it is against God, and
rally prior to it. thus the free-will’s movement towards
I answer that, !e aforesaid four things God naturally precedes the free-will’s
required for the justification of the movement towards sin, since it is its cause
ungodly are simultaneous in time, since and reason; the fourth and last is the
the justification of the ungodly is not remission of sin, to which this transmuta-
successive, as stated above (A. 7); but in tion is ordained as to an end, as stated
above (AA. 1, 6). whereto is justice; and that grace is the
Reply Obj. 1. !e withdrawal from one cause of the forgiveness of sin and of the
term and approach to another may be obtaining of justice.
looked at in two ways:—first, on the part Reply Obj. 2. !e disposition of the
of the thing moved, and thus the with- subject precedes the reception of the
drawal from a term naturally precedes form, in the order of nature; yet it follows
the approach to a term, since in the sub- the action of the agent, whereby the sub-
ject of movement the opposite which is ject is disposed. And hence the free-will’s
put away is prior to the opposite which movement precedes the reception of
the subject moved a"ains to by its move- grace in the order of nature, and follows
ment. But on the part of the agent it is the the infusion of grace.
other way about, since the agent, by the Reply Obj. 3. As the Philosopher says
form pre-existing in it, acts for the (Phys. ii. 9), in movements of the soul the
removal of the opposite form; as the sun movement toward the speculative princi-
by its light acts for the removal of dark- ple or the practical end is the very first,
ness, and hence on the part of the sun, but in exterior movements the removal of
illumination is prior to the removal of the impediment precedes the a"ainment
darkness; but on the part of the atmos- of the end. And as the free-will’s move-
phere to be illuminated, to be freed from ment is a movement of the soul, in the
darkness is, in the order of nature, prior order of nature it moves towards God as
to being illuminated, although both are to its end, before removing the impedi-
simultaneous in time. And since the infu- ment of sin.
sion of grace and the remission of sin
regard God Who justifies, hence in the NINTH ARTICLE
order of nature the infusion of grace is WHETHER THE JUSTIFICATION OF THE
prior to the freeing from sin. But if we UNGODLY IS GOD’S GREATEST WORK?
look at what is on the part of the man jus-
We proceed thus to the Ninth Article:—
tified, it is the other way about, since in
Objection 1. It would seem that the jus-
the order of nature the being freed from
tification of the ungodly is not God’s
sin is prior to the obtaining of justifying
greatest work. For it is by the justification
grace.—Or it may be said that the term
of the ungodly that we a"ain the grace of
whence of justification is sin; and the term
a wayfarer. Now by glorification we
receive heavenly grace, which is greater. these shall he do (Jo. 14:12), says that for a
Hence the glorification of angels and men just man to be made from a sinner, is greater
is a greater work than the justification of than to create heaven and earth.
the ungodly. I answer that, A work may be called
Obj. 2. Further, the justification of the great in two ways:—first, on the part of
ungodly is ordained to the particular the mode of action, and thus the work of
good of one man. But the good of the creation is the greatest work, wherein
universe is greater than the good of one something is made from nothing; sec-
man, as is plain from Ethic. i. 2. Hence the ondly, a work may be called great on
creation of heaven and earth is a greater account of what is made, and thus the
work than the justification of the ungodly. justification of the ungodly, which termi-
Obj. 3. Further, to make something nates at the eternal good of a share in the
from nothing, where there is nought to Godhead, is greater than the creation of
co-operate with the agent, is greater than heaven and earth, which terminates at
to make something with the co-operation the good of mutable nature. Hence,
of the recipient. Now in the work of cre- Augustine, a#er saying that for a just man
ation something is made from nothing, to be made from a sinner is greater than to
and hence nothing can co-operate with create heaven and earth, adds, for heaven
the agent; but in the justification of the and earth shall pass away, but the justifica-
ungodly God makes something from tion of the ungodly shall endure.
something, i.e., a just man from a sinner, Again, we must bear in mind that a
and there is a co-operation on man’s part, thing is called great in two ways:—first, in
since there is a movement of the free-will, absolute quantity, and thus the gi# of
as stated above (A. 3). Hence the justifica- glory is greater than the gi# of grace that
tion of the ungodly is not God’s greatest sanctifies the ungodly; and in this respect
work. the glorification of the just is greater than
On the contrary, It is wri"en (Ps. 144:9): the justification of the ungodly. Secondly,
His tender mercies are over all His works, a thing may be said to be great in propor-
and in a collect* we say: O God, Who dost tionate quantity, and thus the gi# of grace
show forth !ine all-mightiness most by that justifies the ungodly is greater than
pardoning and having mercy, and Augus- the gi# of glory that beatifies the just, for
tine, expounding the words, greater than the gi# of grace exceeds the worthiness of
the ungodly, who are worthy of punish- Obj. 2. Further, the movement of the
ment, more than the gi" of glory exceeds will in the soul is like the natural inclina-
the worthiness of the just, who by the fact tion in natural things. But when God
of their justification are worthy of glory. works in natural things against the incli-
Hence Augustine says (ibid.): Let him that nation of their nature, it is a miraculous
can, judge whether it is greater to create the work, as when He gave sight to the blind
angels just, than to justify the ungodly. Cer- or raised the dead. Now the will of the
tainly, if they both betoken equal power, one ungodly is bent on evil. Hence, since God
betokens greater mercy. in justifying a man moves him to good, it
And thus the reply to the first is clear. would seem that the justification of the
Reply Obj. 2. !e good of the universe ungodly is miraculous.
is greater than the particular good of one, Obj. 3. Further, as wisdom is a gi" of
if we consider both in the same genus. But God, so also is justice. Now it is miracu-
the good of grace in one is greater than lous that anyone should suddenly obtain
the good of nature in the whole universe. wisdom from God without study. !ere-
Reply Obj. 3. !is objection rests on the fore it is miraculous that the ungodly
manner of acting, in which way creation should be justified by God.
is God’s greatest work. On the contrary, Miraculous works are
beyond natural power. Now the justifica-
T ENTH ARTICLE tion of the ungodly is not beyond natural
WHETHER THE JUSTIFICATION OF THE power; for Augustine says (De Præd. Sanct.
UNGODLY IS A MIRACULOUS WORK? v.) that to be capable of having faith and to
be capable of having charity belongs to
We proceed thus to the Tenth Article:—
Objection 1. It would seem that the jus- man’s nature; but to have faith and charity
belongs to the grace of the faithful. !ere-
tification of the ungodly is a miraculous
fore the justification of the ungodly is not
work. For miraculous works are greater
miraculous.
than non-miraculous. Now the justifica-
I answer that, In miraculous works it is
tion of the ungodly is greater than the
usual to find three things:—the first is on
other miraculous works, as is clear from
the part of the active power, because they
the quotation from Augustine (A. 9).
can only be performed by Divine power;
Hence the justification of the ungodly is a
and they are simply wondrous, since their
miraculous work.
cause is hidden, as stated above (P. I, Q. says (In Epist. Joan., Tract. v.). Yet God
CV., A. 7). And thus both the justification sometimes moves the soul so vehemently
of the ungodly and the creation of the that it reaches the perfection of justice at
world, and, generally speaking, every once, as took place in the conversion of
work that can be done by God alone, is Paul, which was accompanied at the same
miraculous. time by a miraculous external prostra-
Secondly, in certain miraculous works tion. Hence the conversion of Paul is
it is found that the form introduced is commemorated in the Church as miracu-
beyond the natural power of such ma"er, lous.
as in the resurrection of the dead, life is Reply Obj. 1. Certain miraculous works,
above the natural power of such a body. although they are less than the justifica-
And thus the justification of the ungodly tion of the ungodly, as regards the good
is not miraculous, because the soul is caused, are beyond the wonted order of
naturally capable of grace; since from its such effects, and thus have more of the
having been made to the likeness of God, nature of a miracle.
it is fit to receive God by grace, as Augus- Reply Obj. 2. It is not a miraculous
tine says, in the above quotation. work, whenever a natural thing is moved
!irdly, in miraculous works some- contrary to its inclination, otherwise it
thing is found besides the usual and cus- would be miraculous for water to be
tomary order of causing an effect, as heated, or for a stone to be thrown
when a sick man suddenly and beyond upwards; but only whenever this takes
the wonted course of healing by nature or place beyond the order of the proper
art, receives perfect health; and thus the cause, which naturally does this. Now no
justification of the ungodly is sometimes other cause save God can justify the
miraculous and sometimes not. For the ungodly, even as nothing save fire can
common and wonted course of justifica- heat water. Hence the justification of the
tion is that God moves the soul interiorly ungodly by God is not miraculous in this
and that man is converted to God, first by respect.
an imperfect conversion, that it may Reply Obj. 3. A man naturally acquires
a$erwards become perfect; because char- wisdom and knowledge from God by his
ity begun merits increase, and when own talent and study. Hence it is miracu-
increased merits perfection, as Augustine lous when a man is made wise or learned
outside this order. But a man does not WHETHER A MAN MAY MERIT ANYTHING
naturally acquire justifying grace by his FROM GOD?
own action, but by God’s. Hence there is We proceed thus to the First Article:—
no parity. Objection 1. 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 all the good we do, we
QUESTION CXIV cannot make sufficient return to God,
OF MERIT since yet more is His due, as also the
(In Ten Articles.) Philosopher says (Ethic. viii. 14). Hence it
is wri%en (Luke 17:10): When you have
WE must now consider merit, which is done all these things that are commanded
the effect of co-operating grace; and you, say: We are unprofitable servants; we
under this head there are ten points of have done that which we ought to do. !ere-
inquiry: (1) Whether a man can merit fore a man can merit nothing from God.
anything from God? (2) Whether without Obj. 2. Further, it would seem that a
grace anyone can merit eternal life? (3) man merits nothing from God, by what
Whether anyone with grace may merit profits himself only, and profits God noth-
eternal life condignly? (4) Whether it is ing. Now by acting well, a man profits
chiefly through the instrumentality of himself or another man, but not God, for
charity that grace is the principle of it is wri%en (Job 35:7): If thou do justly,
merit? (5) Whether a man may merit the what shalt thou give Him, or what shall He
first grace for himself? (6) Whether he receive of thy hand. Hence a man can merit
may merit it for someone else? (7) nothing from God.
Whether anyone can merit restoration Obj. 3. Further, whoever merits any-
a#er sin? (8) Whether he can merit for thing from another makes him his
himself an increase of grace or charity? debtor; for a man’s wage is a debt due to
(9) Whether he can merit final persever- him. Now God is no one’s debtor; hence it
ance? (10) Whether temporal goods fall is wri%en (Rom. 11:35): Who hath first
under merit? given to Him, and recompense shall be made
to him? Hence no one can merit anything
FIRST ARTICLE
from God.
On the contrary, It is wri"en (Jer. they are infinitely apart, and all man’s
31:16): !ere is a reward for thy work. Now good is from God. Hence there can be no
a reward means something bestowed by justice of absolute equality between man
reason of merit. Hence it would seem that and God, but only of a certain proportion,
a man may merit from God. inasmuch as both operate a#er their own
I answer that, Merit and reward refer to manner. Now the manner and measure
the same, for a reward means something of human virtue is in man from God.
given anyone in return for work or toil, as Hence man’s merit with God only exists
a price for it. Hence, as it is an act of jus- on the presupposition of the Divine ordi-
tice to give a just price for anything nation, so that man obtains from God, as
received from another, so also is it an act a reward of his operation, what God gave
of justice to make a return for work or him the power of operation for, even as
toil. Now justice is a kind of equality, as is natural things by their proper move-
clear from the Philosopher (Ethic. v. 3), ments and operations obtain that to
and hence justice is simply between those which they were ordained by God; differ-
that are simply equal; but where there is ently, indeed, since the rational creature
no absolute equality between them, nei- moves itself to act by its free-will, hence
ther is there absolute justice, but there its action has the character of merit,
may be a certain manner of justice, as which is not so in other creatures.
when we speak of a father’s or a master’s Reply Obj. 1. Man merits, inasmuch as
right (ibid. 6), as the Philosopher says. he does what he ought, by his free-will;
And hence where there is justice simply, otherwise the act of justice whereby
there is the character of merit and reward anyone discharges a debt would not be
simply. But where there is no simple meritorious.
right, but only relative, there is no charac- Reply Obj. 2. God seeks from our goods
ter of merit simply, but only relatively, in not profit, but glory, i.e., the manifesta-
so far as the character of justice is found tion of His goodness; even as He seeks it
there, since the child merits something also in His own works. Now nothing
from his father and the slave from his accrues to Him, but only to ourselves, by
lord. our worship of Him. Hence we merit
Now it is clear that between God and from God, not that by our works anything
man there is the greatest inequality: for accrues to Him, but inasmuch as we work
for His glory. grace.
Reply Obj. 3. Since our action has the Obj. 3. Further, God’s mercy and liber-
character of merit, only on the presuppo- ality infinitely surpass human mercy and
sition of the Divine ordination, it does not liberality. Now a man may merit from
follow that God is made our debtor sim- another, even though he has not hitherto
ply, but His own, inasmuch as it is right had his grace. Much more, therefore,
that His will should be carried out. would it seem that a man without grace
may merit eternal life.
SECOND ARTICLE On the contrary, !e Apostle says
WHETHER ANYONE WITHOUT GRACE (Rom. 6:23): !e grace of God, life
CAN MERIT ETERNAL LIFE? everlasting.
I answer that, Man without grace may
be looked at in two states, as was said
above (Q. CIX., A. 2);—the first, a state of
grace anyone can merit eternal life. For
perfect nature, in which Adam was before
man merits from God what he is divinely
his sin;—the second, a state of corrupt
ordained to, as stated above (A. 1). Now
nature, in which we are before being
man by his nature is ordained to beati-
restored by grace. !erefore, if we speak
tude as his end; hence, too, he naturally
wishes to be blessed. Hence man by his of man in the first state, there is only one
reason why man cannot merit eternal life
natural endowments and without grace
without grace, by his purely natural
can merit beatitude which is eternal life.
endowments, viz., because man’s merit
Obj. 2. Further, the less a work is due,
depends on the Divine pre-ordination.
the more meritorious it is. Now, less due
is that work which is done by one who has Now no act of anything whatsoever is
divinely ordained to anything exceeding
received fewer benefits. Hence, since he
the proportion of the powers which are
who has only natural endowments has
the principles of its act; for it is a law of
received fewer gi"s from God, than he
Divine providence that nothing shall act
who has gratuitous gi"s as well as nature,
beyond its powers. Now everlasting life is
it would seem that his works are more
a good exceeding the proportion of cre-
meritorious with God. And thus if he who
ated nature; since it exceeds its knowl-
has grace can merit eternal life to some
edge and desire, according to 1 Cor. 2:9:
extent, much more may he who has no
Eye hath not seen, nor ear heard, neither reason adduced, the case is different in
hath it entered into the heart of man. And God and in man. For a man receives all
hence it is that no created nature is a suffi- his power of well-doing from God, and
cient principle of an act meritorious of not from man. Hence a man can merit
eternal life, unless there is added a super- nothing from God except by His gi#,
natural gi#, which we call grace. But if we which the Apostle expresses aptly saying
speak of man as existing in sin, a second (Rom. 11:35): Who hath first given to Him,
reason is added to this, viz., the impedi- and recompense shall be made to him? But
ment of sin. For since sin is an offense man may merit from man, before he has
against God, excluding us from eternal received anything from him, by what he
life, as is clear from what has been said has received from God.
above (Q. LXXI., A. 6; Q. CXIII., A. 2), no But as regards the second proof taken
one existing in a state of mortal sin can from the impediment of sin, the case is
merit eternal life unless first he be recon- similar with man and God, since one man
ciled to God, through his sin being for- cannot merit from another whom he has
given, which is brought about by grace. offended, unless he makes satisfaction to
For the sinner deserves not life, but him and is reconciled.
death, according to Rom. 6:23: !e wages
of sin is death. T HIRD ARTICLE
Reply Obj. 1. God ordained human WHETHER A MAN IN GRACE CAN MERIT
nature to a%ain the end of eternal life, ETERNAL LIFE CONDIGNLY?
not by its own strength, but by the help of
We proceed thus to the !ird Article:—
grace; and in this way its act can be meri-
Objection 1. It would seem that a man
torious of eternal life. in grace cannot merit eternal life
Reply Obj. 2. Without grace a man
condignly, for the Apostle says (Rom.
cannot have a work equal to a work pro-
8:18): !e sufferings of this time are not
ceeding from grace, since the more per-
worthy (condignae) to be compared with the
fect the principle, the more perfect the
glory to come, that shall be revealed in us.
action. But the objection would hold
But of all meritorious works, the suffer-
good, if we supposed the operations equal
ings of the saints would seem the most
in both cases.
meritorious. !erefore no works of men
Reply Obj. 3. With regard to the first
are meritorious of eternal life condignly.
Obj. 2. Further, on Rom. 6:23, !e grace may be considered in two ways:—first, as
of God, life everlasting, a gloss says: He it proceeds from free-will; secondly, as it
might have truly said: “!e wages of justice, proceeds from the grace of the Holy
life everlasting”; but He preferred to say Ghost. If it is considered as regards the
“!e grace of God, life everlasting,” that we substance of the work, and inasmuch as it
may know that God leads us to life everlast- springs from free-will, there can be no
ing of His own mercy and not by our merits. condignity because of the very great
Now when anyone merits something inequality. But there is congruity, on
condignly he receives it not from mercy, account of an equality of proportion: for
but from merit. Hence it would seem that it would seem congruous that, if a man
a man with grace cannot merit life ever- does what he can, God should reward him
lasting condignly. according to the excellence of his power.
Obj. 3. Further, merit that equals the If, however, we speak of a meritorious
reward, would seem to be condign. Now work, inasmuch as it proceeds from the
no act of the present life can equal ever- grace of the Holy Ghost moving us to life
lasting life, which surpasses our knowl- everlasting, it is meritorious of life ever-
edge and our desire, and, moreover, sur- lasting condignly. For thus the value of its
passes the charity or love of the wayfarer, merit depends upon the power of the
even as it exceeds nature. !erefore with Holy Ghost moving us to life everlasting
grace a man cannot merit eternal life according to Jo. 4:14: Shall become in him
condignly. a fount of water springing up into life ever-
On the contrary, What is granted in lasting. And the worth of the work
accordance with a fair judgment, would depends on the dignity of grace, whereby
seem a condign reward. But life everlast- a man, being made a partaker of the
ing is granted by God, in accordance with Divine Nature, is adopted as a son of God,
the judgment of justice, according to 2 to whom the inheritance is due by right
Tim. 4:8: As to the rest, there is laid up for of adoption, according to Rom. 8:17: If
me a crown of justice, which the Lord, the sons, heirs also.
just judge, will render to me in that day. Reply Obj. 1. !e Apostle is speaking of
!erefore man merits everlasting life the substance of these sufferings.
condignly. Reply Obj. 2. !is saying is to be under-
I answer that, Man’s meritorious work stood of the first cause of our reaching
everlasting life, viz., God’s mercy. But our Dom., Serm. lxx.), love makes all hard and
merit is a subsequent cause. repulsive tasks easy and next to nothing.
Reply Obj. 3. !e grace of the Holy Hence charity is no greater principle of
Ghost which we have at present, although merit than any other virtue.
unequal to glory in act, is equal to it virtu- Obj. 3. Further, the greatest principle
ally as the seed of a tree, wherein the of merit would seem to be the one whose
whole tree is virtually. So likewise by acts are most meritorious. But the acts of
grace the Holy Ghost dwells in man; and faith and patience or fortitude would
He is a sufficient cause of life everlasting; seem to be the most meritorious, as
hence, 2 Cor. 1:22, He is called the pledge appears in the martyrs, who strove for the
of our inheritance. faith patiently and bravely even till death.
Hence other virtues are a greater princi-
FOURTH ARTICLE ple of merit than charity.
WHETHER GRACE IS THE PRINCIPLE OF On the contrary, Our Lord said (Jo.
MERIT THROUGH CHARITY RATHER 14:21): He that loveth Me, shall be loved of
THAN THE OTHER VIRTUES? My Father; and I will love him and will
We proceed thus to the Fourth Article:— manifest Myself to him. Now everlasting
Objection 1. It would seem that grace is life consists in the manifest knowledge of
not the principle of merit through char- God, according to Jo. 17:3: !is is eternal
ity rather than the other virtues. For life: that they may know !ee, the only true
wages are due to work, according to and living God. Hence the merit of eter-
Ma#h. 20:8: Call the laborers and pay them nal life rests chiefly with charity.
their hire. Now every virtue is a principle I answer that, As we may gather from
of some operation, since virtue is an oper- what has been stated above (A. 1) human
ative habit, as stated above (Q. LV., A. 2). acts have the nature of merit from two
Hence every virtue is equally a principle causes:—first and chiefly from the Divine
of merit. ordination, inasmuch as acts are said to
Obj. 2. Further, the Apostle says (1 Cor. merit that good to which man is divinely
3:8): Every man shall receive his own ordained. Secondly, on the part of free-
reward according to his labor. Now charity will, inasmuch as man, more than other
lessens rather than increases the labor, creatures, has the power of voluntary acts
because as Augustine says (De Verbis by acting of himself. And in both these
ways does merit chiefly rest with charity. operator; for what is not done with a
For we must first bear in mind that ever- ready will is hard and difficult to all of us,
lasting life consists in the enjoyment of and this toil lessens merit and is removed
God. Now the human mind’s movement by charity.
to the fruition of the Divine good is the Reply Obj. 3. !e act of faith is not meri-
proper act of charity, whereby all the acts torious unless faith … worketh by charity
of the other virtues are ordained to this (Gal. 5:6). So, too, the acts of patience and
end, since all the other virtues are com- fortitude are not meritorious unless a
manded by charity. Hence the merit of man does them out of charity, according
life everlasting pertains first to charity, to 1 Cor. 13:3: If I should deliver my body to
and secondly, to the other virtues, inas- be burned, and have not charity, it profiteth
much as their acts are commanded by me nothing.
charity. So, likewise, is it manifest that
what we do out of love we do most will- FIFTH ARTICLE
ingly. Hence, even inasmuch as merit WHETHER A MAN MAY MERIT FOR
depends on voluntariness, merit is chiefly HIMSELF THE FIRST GRACE?
a"ributed to charity.
Reply Obj. 1. Charity, inasmuch as it has
the last end for object, moves the other may merit for himself the first grace,
virtues to act. For the habit to which the
because, as Augustine says (Ep. clxxxvi.),
end pertains always commands the habits
faith merits justification. Now a man is
to which the means pertain, as was said
justified by the first grace. !erefore a
above (Q. IX., A. 1).
man may merit the first grace.
Reply Obj. 2. A work can be toilsome Obj. 2. Further, God gives grace only to
and difficult in two ways:—first, from the
the worthy. Now, no one is said to be
greatness of the work, and thus the great-
worthy of some good, unless he has mer-
ness of the work pertains to the increase
ited it condignly. !erefore we may merit
of merit; and thus charity does not lessen
the first grace condignly.
the toil—rather, it makes us undertake
Obj. 3. Further, with men we may
the greatest toils, for it does great things, if
merit a gi$ already received. !us if a
it exists, as Gregory says (Hom. in Evang.
man receives a horse from his master, he
xxx.). Secondly, from the defect of the
merits it by a good use of it in his master’s
service. Now God is much more bountiful grace, it would not be the first grace.
than man. Much more, therefore, may a Hence it is manifest that no one can merit
man, by subsequent works, merit the first for himself the first grace.
grace already received from God. Reply Obj. 1. As Augustine says (Retract.
On the contrary, !e nature of grace is i. 23), he was deceived on this point for a
repugnant to reward of works, according time, believing the beginning of faith to
to Rom. 4:4: Now to him that worketh, the be from us, and its consummation to be
reward is not reckoned according to grace granted us by God; and this he here
but according to debt. Now a man merits retracts. And seemingly it is in this sense
what is reckoned to him according to that he speaks of faith as meriting justifi-
debt, as the reward of his works. Hence a cation. But if we suppose, as indeed it is a
man may not merit the first grace. truth of faith, that the beginning of faith
I answer that, !e gi" of grace may be is in us from God, the first act must flow
considered in two ways:—first in the from grace; and thus it cannot be merito-
nature of a gratuitous gi", and thus it is rious of the first grace. !erefore man is
manifest that all merit is repugnant to justified by faith, not as though man, by
grace, since as the Apostle says (Rom. believing, were to merit justification, but
11:6), if by grace, it is not now by that, he believes, whilst he is being justi-
works.—Secondly, it may be considered as fied; inasmuch as a movement of faith is
regards the nature of the thing given, and required for the justification of the
thus, also, it cannot come under the merit ungodly, as stated above (Q. CXIII., A. 4).
of him who has not grace, both because it Reply Obj. 2. God gives grace to none
exceeds the proportion of nature, and but to the worthy, not that they were pre-
because previous to grace a man in the viously worthy, but that by His grace He
state of sin has an obstacle to his meriting makes them worthy, Who alone can make
grace, viz., sin. But when anyone has him clean that is conceived of unclean seed
grace, the grace already possessed cannot (Job 14:4).
come under merit, since reward is the Reply Obj. 3. Man’s every good work
term of the work, but grace is the princi- proceeds from the first grace as from its
ple of all our good works, as stated above principle; but not from any gi" of man.
(Q. CIX.). But if anyone merits a further Consequently, there is no comparison
gratuitous gi" by virtue of the preceding between gi"s of grace and gi"s of men.
SIXTH ARTICLE his first grace.
On the contrary, It is wri"en (Jer. 15:1):
WHETHER A MAN CAN MERIT THE FIRST
GRACE FOR ANOTHER? If Moses and Samuel shall stand before Me,
My soul is not towards this people—yet
We proceed thus to the Sixth Article:—
they had great merit with God. Hence it
seems that no one can merit the first
can merit the first grace for another.
grace for another.
Because on Ma"h. 9:2, Jesus seeing their
I answer that, As shown above (AA. 1, 3,
faith, etc., a gloss says: How much is our
4), our works are meritorious from two
personal faith worth with God, Who set
causes:—first, by virtue of the Divine
such a price on another’s faith, as to heal the
motion; and thus we merit
man both inwardly and outwardly! Now
condignly;—secondly, according as they
inward healing is brought about by grace.
proceed from free-will in so far as we do
Hence a man can merit the first grace for
them willingly, and thus they have con-
another.
gruous merit, since it is congruous that
Obj. 2. Further, the prayers of the just
when a man makes good use of his power,
are not void, but efficacious, according to
God should by His super-excellent power
James 5:16: !e continued prayer of a just
work still higher things. And therefore it
man availeth much. Now he had previ-
is clear that no one can merit condignly
ously said: Pray one for another, that you
for another his first grace, save Christ
may be saved. Hence, since man’s salva-
alone; since each one of us is moved by
tion can only be brought about by grace,
God to reach life everlasting through the
it seems that one man may merit for
gi$ of grace; hence condign merit does
another his first grace.
not reach beyond this motion. But
Obj. 3. Further, it is wri"en (Luke 16:9):
Christ’s soul is moved by God through
Make unto you friends of the mammon of
grace, not only so as to reach the glory of
iniquity, that when you shall fail they may
life everlasting, but so as to lead others to
receive you into everlasting dwellings. Now
it, inasmuch as He is the Head of the
it is through grace alone that anyone is
Church, and the Author of human salva-
received into everlasting dwellings, for by
tion, according to Heb. 2:10: Who hath
it alone does anyone merit everlasting life
brought many children into glory [to perfect]
as stated above (A. 2; Q. CIX., A. 5). Hence
the Author of their salvation.
one man may by merit obtain for another
But one may merit the first grace for WHETHER A MAN MAY MERIT
another congruously; because a man in RESTORATION AFTER A FALL?
grace fulfils God’s will, and it is congru- We proceed thus to the Seventh Article:—
ous and in harmony with friendship that Objection 1. It would seem that anyone
God should fulfil man’s desire for the may merit for himself restoration a"er a
salvation of another, although sometimes fall. For what a man may justly ask of
there may be an impediment on the part God, he may justly merit. Now nothing
of him whose salvation the just man may more justly be besought of God than
desires. And it is in this sense that the to be restored a"er a fall, as Augustine
passage from Jeremias speaks. says,* according to Ps. 70:9: When my
Reply Obj. 1. A man’s faith avails for strength shall fail, do not !ou forsake me.
another’s salvation by congruous and not Hence a man may merit to be restored
by condign merit. a"er a fall.
Reply Obj. 2. !e impetration of prayer Obj. 2. Further, a man’s works benefit
rests on mercy, whereas condign merit himself more than another. Now a man
rests on justice; hence a man may impe- may, to some extent, merit for another
trate many things from the Divine mercy his restoration a"er a fall, even as his first
in prayer, which he does not merit in jus- grace. Much more, therefore, may he
tice, according to Dan. 9:18: For it is not merit for himself restoration a"er a fall.
for our justifications that we present our Obj. 3. Further, when a man is once in
prayers before !y face, but for the multi- grace he merits life everlasting by the
tude of !y tender mercies. good works he does, as was shown above
Reply Obj. 3. !e poor who receive (A. 2; Q. CIX., A. 5). Now no one can
alms are said to receive others into ever- a#ain life everlasting unless he is restored
lasting dwellings, either by impetrating by grace. Hence it would seem that he
their forgiveness in prayer, or by meriting merits for himself restoration.
congruously by other good works, or On the contrary, It is wri#en (Ezech.
materially speaking, inasmuch as by 18:24): If the just man turn himself away
these good works of mercy, exercised from his justice and do iniquity … all his
towards the poor, we merit to be received justices which he hath done shall not be
into everlasting dwellings. remembered. !erefore his previous mer-
its will nowise help him to rise again.
S EVENTH ARTICLE
Hence no one can merit for himself Reply Obj. 2. Anyone may congruously
restoration a"er a fall. merit for another his first grace, because
I answer that, No one can merit for there is no impediment (at least, on the
himself restoration a"er a future fall, part of him who merits), such as is found
either condignly or congruously. He when anyone recedes from justice a"er
cannot merit for himself condignly, since the merit of grace.
the reason of this merit depends on the Reply Obj. 3. Some have said that no
motion of Divine grace, and this motion one absolutely merits life everlasting
is interrupted by the subsequent sin; except by the act of final grace,—but only
hence all benefits which he a"erwards conditionally, i.e., if he perseveres. But it
obtains from God, whereby he is is unreasonable to say this, for sometimes
restored, do not fall under merit—the the act of the last grace is not more, but
motion of the preceding grace not extend- less meritorious than preceding acts, on
ing to them. Again, congruous merit, account of the prostration of illness.
whereby one merits the first grace for Hence it must be said that every act of
another, is prevented from having its charity merits eternal life absolutely; but
effect on account of the impediment of by subsequent sin, there arises an imped-
sin in the one for whom it is merited. iment to the preceding merit, so that it
Much more, therefore, is the efficacy of does not obtain its effect; just as natural
such merit impeded by the obstacle causes fail of their effects on account of a
which is in him who merits, and in him supervening impediment.
for whom it is merited; for both these are
in the same person. And therefore a man EIGHTH ARTICLE
can nowise merit for himself restoration WHETHER A MAN MAY MERIT THE
a"er a fall. INCREASE OF GRACE OR CHARITY?
Reply Obj. 1. !e desire whereby we
We proceed thus to the Eighth Article:—
seek for restoration a"er a fall is called
just, and likewise the prayer whereby this
cannot merit an increase of grace or char-
restoration is besought is called just,
ity. For when anyone receives the reward
because it tends to justice; and not that it
he merited, no other reward is due to
depends on justice by way of merit, but
him; thus it was said of some (Ma%h. 6:2):
only on mercy.
!ey have received their reward. Hence, if
anyone were to merit the increase of char- Ep. Joan.; cf. Ep. clxxxvi.) that charity
ity or grace, it would follow that, when merits increase, and being increased merits
his grace has been increased, he could not to be perfected. Hence the increase of grace
expect any further reward, which is unfit- or charity falls under merit.
ting. I answer that, As stated above (AA. 6,
Obj. 2. Further, nothing acts beyond its 7), whatever the motion of grace reaches
species. But the principle of merit is grace to, falls under condign merit. Now the
or charity, as was shown above (AA. 2, 4) motion of a mover extends not merely to
!erefore no one can merit greater grace the last term of the movement, but to the
or charity than he has. whole progress of the movement. But the
Obj. 3. Further, what falls under merit term of the movement of grace is eternal
a man merits by every act flowing from life; and progress in this movement is by
grace or charity, as by every such act a the increase of charity or grace according
man merits life everlasting. If, therefore, to Prov. 4:18: But the path of the just as a
the increase of grace or charity falls shining light, goeth forward and increaseth
under merit, it would seem that by every even to perfect day, which is the day of
act quickened by charity a man would glory. And thus the increase of grace falls
merit an increase of charity. But what a under condign merit.
man merits, he infallibly receives from Reply Obj. 1. Reward is the term of
God, unless hindered by subsequent sin; merit. But there is a double term of
for it is wri"en (2 Tim. 1:12): I know Whom movement, viz., the last, and the inter-
I have believed, and I am certain that He is mediate, which is both beginning and
able to keep that which I have commi"ed term; and this term is the reward of
unto Him. Hence it would follow that increase. Now the reward of human favor
grace or charity is increased by every is as the last end to those who place their
meritorious act; and this would seem end in it; hence such as these receive no
impossible since at times meritorious acts other reward.
are not very fervent, and would not suf- Reply Obj. 2. !e increase of grace is
fice for the increase of charity. !erefore not above the virtuality of the pre-exist-
the increase of charity does not come ing grace, although it is above its quan-
under merit. tity, even as a tree is not above the virtual-
On the contrary, Augustine says (super ity of the seed, although above its quan-
tity. already possess. But a man may merit an
Reply Obj. 3. By every meritorious act a increase of grace, as was stated above (A.
man merits the increase of grace, equally 8). Much more, therefore, may he merit
with the consummation of grace which is perseverance in the grace he has already.
eternal life. But just as eternal life is not On the contrary, What we merit, we
given at once, but in its own time, so nei- obtain from God, unless it is hindered by
ther is grace increased at once, but in its sin. Now many have meritorious works,
own time, viz., when a man is sufficiently who do not obtain perseverance; nor can
disposed for the increase of grace. it be urged that this takes place because of
the impediment of sin, since sin itself is
NINTH ARTICLE opposed to perseverance; and thus if
WHETHER A MAN MAY MERIT anyone were to merit perseverance, God
PERSEVERANCE? would not permit him to fall into sin.
Hence perseverance does not come under
We proceed thus to the Ninth Article:—
merit.
Objection 1. It would seem that anyone
I answer that, Since man’s free-will is
may merit perseverance. For what a man
naturally flexible towards good and evil,
obtains by asking, can come under the
there are two ways of obtaining from God
merit of anyone that is in grace. Now
men obtain perseverance by asking it of perseverance in good:—first, inasmuch as
free-will is determined to good by con-
God; otherwise it would be useless to ask
summate grace, which will be in glory;
it of God in the petitions of the Lord’s
secondly, on the part of the Divine
Prayer, as Augustine says (De Dono Persev.
motion, which inclines man to good unto
ii.). !erefore perseverance may come
under the merit of whoever has grace. the end. Now, as explained above (AA. 6,
7, 8), that which is related as a term to the
Obj. 2. Further, it is more not to be able
free-will’s movement directed by God the
to sin, than not to sin. But not to be able
mover, falls under human merit; and not
to sin comes under merit, for we merit
what is related to the aforesaid movement
eternal life, of which impeccability is an
as principle. Hence it is clear that the
essential part. Much more, therefore,
perseverance of glory which is the term
may we merit not to sin, i.e., to persevere.
of the aforesaid movement, falls under
Obj. 3. Further, increase of grace is
merit; but perseverance of the wayfarer
greater than perseverance in the grace we
does not fall under merit, since it ral goods fall under merit. For what is
depends solely on the Divine motion, promised to some as a reward of justice,
which is the principle of all merit. Now falls under merit. Now, temporal goods
God freely bestows the good of persever- were promised in the Old Law as the
ance, on whomsoever He bestows it. reward of justice, as appears from Deut.
Reply Obj. 1. We impetrate in prayer 28. Hence it seems that temporal goods
things that we do not merit, since God fall under merit.
hears sinners who beseech the pardon of Obj. 2. Further, that would seem to fall
their sins, which they do not merit, as under merit, which God bestows on
appears from Augustine* on Jo. ix. 31, anyone for a service done. But God some-
Now we know that God doth not hear sin- times bestows temporal goods on men for
ners, otherwise it would have been useless services done for Him. For it is wri"en
for the publican to say: O God, be merciful (Exod. 1:21): And because the midwives
to me a sinner, Luke 18:13. So too may we feared God, He built them houses; on which
impetrate of God in prayer the grace of a gloss of Gregory (Moral. xviii. 4) says
perseverance either for ourselves or for that life everlasting might have been
others, although it does not fall under awarded them as the fruit of their goodwill,
merit. but on account of their sin of falsehood they
Reply Obj. 2. !e perseverance which is received an earthly reward. And it is writ-
in heaven is compared as term to the free- ten (Ezech. 29:18): !e King of Babylon
will’s movement; not so, the perseverance hath made his army to undergo hard service
of the wayfarer, for the reason given in against Tyre … and there hath been no
the body of the article. reward given him, and further on: And it
In the same way may we answer the shall be wages for his army.… I have given
third objection which concerns the him the land of Egypt because he hath
increase of grace, as was explained above. labored for me. !erefore temporal goods
fall under merit.
T ENTH ARTICLE Obj. 3. Further, as good is to merit so is
WHETHER TEMPORAL GOODS FALL evil to demerit. But on account of the
UNDER MERIT? demerit of sin some are punished by God
with temporal punishments, as appears
We proceed thus to the Tenth Article:—
from the Sodomites, Gen. 19. Hence
Objection 1. It would seem that tempo-
temporal goods fall under merit. enough temporal goods to enable them to
Obj. 4. On the contrary, What falls a"ain to everlasting life; and thus these
under merit does not come upon all alike. temporal goods are simply good. Hence it
But temporal goods regard the good and is wri"en (Ps. 33:10): For there is no want
the wicked alike; according to Eccles. 9:2: to them that fear Him, and again, Ps. 36:25:
All things equally happen to the just and the I have not seen the just forsaken, etc.
wicked, to the good and to the evil, to the But if these temporal goods are consid-
clean and to the unclean, to him that offer- ered in themselves, they are not man’s
eth victims and to him that despiseth sacri- good simply, but relatively, and thus they
fices. !erefore temporal goods do not do not fall under merit simply, but rela-
fall under merit. tively, inasmuch as men are moved by
I answer that, What falls under merit is God to do temporal works, in which with
the reward or wage, which is a kind of God’s help they reach their purpose. And
good. Now man’s good is twofold—the thus as life everlasting is simply the
first, simply; the second, relatively. Now reward of the works of justice in relation
man’s good simply is his last end, (accord- to the Divine motion, as stated above (AA.
ing to Ps. 72:27: But it is good for me to 3, 6), so have temporal goods, considered
adhere to my God), and consequently what in themselves, the nature of reward, with
is ordained and leads to this end; and respect to the Divine motion, whereby
these fall simply under merit. But the men’s wills are moved to undertake these
relative, not the simple, good of man is works, even though, sometimes, men
what is good to him now, or what is a have not a right intention in them.
good to him relatively; and this does not Reply Obj. 1. As Augustine says (Contra
fall under merit simply, but relatively. Faust, iv. 2), in these temporal promises
Hence we must say that if temporal were figures of spiritual things to come. For
goods are considered as they are useful the carnal people were adhering to the prom-
for virtuous works, whereby we are led to ises of the present life; and not merely their
heaven, they fall directly and simply speech but even their life was prophetic.
under merit, even as increase of grace, Reply Obj. 2. !ese rewards are said to
and everything whereby a man is helped have been divinely brought about in rela-
to a"ain beatitude a#er the first grace. tion to the Divine motion, and not in rela-
For God gives men, both just and wicked, tion to the malice of their wills, especially

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S.T.M.

THE “SUMMA CENSOR. THEOL.

ST. THOMAS V ICARIUS GENERALIS.

F. BEDA JARRETT, O.P., S.T.L.,

BURNS OATES & Die 7 Januarii, 1921

F. INNOCENTIUS APAP, O.P.,

FIRST PRINCIPLE ANGELIC KNOWLEDGE

PRODUCTION OF MAN THINGS IN GENERAL

XCIV. OF THE STATE AND CIV. THE SPECIAL EFFECTS OF

INTELLECT CV. OF THE CHANGE OF

XCV. OF THINGS PERTAINING TO CREATURES BY GOD

THE FIRST MAN’S WILL— CVI. HOW ONE CREATURE

NAMELY, GRACE AND MOVES ANOTHER

RIGHTEOUSNESS CVII. THE SPEECH OF THE ANGELS

THE STATE OF INNOCENCE ORDERS

XCVII. OF THE PRESERVATION OF CIX. THE ORDERING OF THE BAD

THE INDIVIDUAL IN THE ANGELS

PRIMITIVE STATE CX. HOW ANGELS ACT ON

XCVIII. OF THE PRESERVATION OF BODIES

THE SPECIES CXI. THE ACTION OF THE ANGELS

XCIX. OF THE CONDITION OF THE ON MAN

OFFSPRING AS TO THE CXII. THE MISSION OF THE

C. OF THE CONDITION OF THE CXIII. OF THE GUARDIANSHIP OF

OFFSPRING AS REGARDS THE GOOD ANGELS

RIGHTEOUSNESS CXIV. OF THE ASSAULTS OF THE

CI. OF THE CONDITION OF THE DEMONS

OFFSPRING AS REGARDS CXV. OF THE ACTION OF THE

KNOWLEDGE CORPOREAL CREATURE

CII. OF MAN’S ABODE, WHICH IS CXVI. ON FATE

PARADISE CXVII. OF THINGS PERTAINING TO

(a) !e Nature of Voluntary Acts in General IN EXTERNAL HUMAN

XXXIII. OF THE EFFECTS OF XLIX. OF HABITS IN GENERAL, AS

(a) Good Habits—i.e., Virtues LXXI. OF VICE AND SIN

XXIV. OF THE SUBJECT OF CHARITY XLVII. OF PRUDENCE CONSIDERED

CONNECTED WITH LXVI. OF THEFT AND ROBBERY

LV. OF THE VICES OPPOSED TO LXXI. OF UNJUST ADVOCACY

LVII. OF RIGHT (d) Of Sins commi"ed in Buying and Selling

XXVII. OF THE SANCTIFICATION OF SPECIFICALLY

SACRAMENTAL EFFECT, REMAIN IN THIS

MADNESS, INCEST, AGE LXIX. OF THE PLACE WHERE

QUESTION CIX FIRST ARTICLE

OF THE NECESSITY OF GRACE WHETHER WITHOUT GRACE MAN CAN

We proceed thus to the First Article:—

go on to infinity, we must come at length We proceed thus to the !ird Article:—

virtues, when one commands and MOVEMENT OF THE FREE-WILL TOWARDS

of merit. ordination, inasmuch as acts are said to

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