ARTICLE I.

WHETHER GRACE IS PROPERLY DIVIDED INTO SANCTIFYING GRACE AND GRACE GRATIS DATA

State of the question. This article endeavors to explain the text of I Cor. 12:8-10, wherein St. Paul enumerates nine graces gratis datae:

“To one indeed, by the Spirit, is given the word of wisdom: and to another, the word of knowledge, according to the same Spirit; to another faith in the same spirit; to another the grace of healing in one Spirit: to another the working of miracles; to another prophecy; to another the discerning of spirits; to another diverse kinds of tongues; to another interpretation of speeches”; and further (ibid., 12:31 and 13:1 f.): “I show unto you yet a more excellent way. If I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass or a tinkling cymbal. And if I should have prophecy and should know all mysteries and all knowledge, and if I should have all faith so that I could remove mountains, and have not charity, I am nothing.” (Cf. St. Thomas on this Epistle.) From this contrast has arisen the traditional division between the graces gratis datae, also called charismata, and sanctifying grace. The statement of the question will be more manifest from the problems raised at the beginning of the article.

Reply. St. Thomas shows the appropriateness of this traditional twofold division.

1.  In the argument Sed contra, on the authority of St. Paul who attributes both characteristics to grace, namely, that of making us pleasing (“He hath graced us,” Ephes. 1:6) and that of being a gratuitous gift (Rom. 11:6). Hence grace may be differentiated according to whether it possesses but one of these notes, that is, being a free gift (and every grace is gratuitous) or both notes, not only that of being given freely, but also that of making us pleasing.

This is explained more clearly in the answer to the third objection: “Sanctifying grace adds something beyond the reason of graces gratis datae, . . . that is, it makes man pleasing to God. And therefore grace gratis data, which does not have this effect, retains merely the generic name,” just as brute beasts are called “animals”; the name of the genus is applied to the least distinguished member. Hence this division is between an affirmation and a negation. In other words, grace in general is defined as a supernatural gratuitous gift bestowed by God upon a rational creature; and grace thus defined is divided according to whether it renders him pleasing or does not. Thus grace gratis data is not opposed, strictly speaking, to the other, in the sense that it cannot be the object of merit, for neither can the first sanctifying grace be merited, nor the last, that is, final perseverance, nor eficacious actual grace to persevere in good acts throughout the course of life. Nevertheless, as stated in the body of the article, grace gratis data is granted over and above the merits of the person. (Cf. below, q. I 14.)

2. By a theological argument the appropriateness of the aforesaid divisions is proved from a consideration of the ends.

Since grace is ordained to the end that man may be restored to God, grace is twofold according to the twofold restoration to God. 

But the restoration to God is twofold, thus: 1. uniting man himself to God immediately, and this is effected by sanctifying grace; 2. not of itself uniting man to God, but causing him to cooperate in the salvation of others, and this is brought about by grace gratis data. 

Therefore this traditional division is correct. In other words, the union with God is either formal or only ministerial. This division is adequate since to render pleasing and not to render pleasing are contradictory opposites to one another and there can be no middle ground between them. Grace gratis data is per se primarily ordained to the salvation of others, or “unto profit.”1 Sanctifying grace is per se primarily ordained to the salvation of the recipient, whom it justifies.

It should be noted that these two statements are qualified as “per se primarily,” that is, essentially and immediately; however, grace gratis data may secondarily lead to the salvation of the recipient, provided, that is, it be employed by charity. Likewise, sanctifying grace may secondarily lead to the salvation of others through the example of virtue. But the primary end of each is the one assigned to it above.

Corollary. Unlike sanctifying grace, the graces gratis datae may sometimes be found in the wicked or sinners; for although sinners neglect their own salvation, they may procure the salvation of others and cooperate in it, after the manner of those who built Noah‘s ark and yet were submerged in the waters of the flood.

Thus Caiphas prophesied as one divinely inspired, saying “It is expedient . . . that one man die for the people” (John 11:50). Again, as narrated in the Book of Numbers (23:22 ff.), Balaam, although a soothsayer and idolater, received the gift of prophecy; likewise the sibyl, in spite of being a pagan. (Cf. IIa IIae, q. 172, a. 4); with respect to prophecy (q.178, a. 2), the wicked can perform miracles in order to confirm revealed truths; but if the gift of prophecy, which is the highest among the graces gratis datae, exists in the wicked, with still greater reason is this true of the others. Hence St. Paul himself says: “I chastise my body, . . . lest perhaps, when I have preached to others, I myself should become a castaway” (I Cor. 9:27). 

Doubt. Whether “sanctifying grace” can be taken in a twofold sense.

Reply. Undoubtedly. 1. Strictly, it refers to habitual grace, distinct from the infused virtues, by which we are justified or formally rendered pleasing to God. 2. Broadly, it includes that which is ordained to the justification of its subject, whether antecedently as stimulating grace which disposes us for justification, or concomitantly, or consequently, as, for example, supernatural helps, the infused virtues, the gifts, the increase of grace, and glory, which is the consummation of grace. In the present question sanctifying grace is thus broadly taken in contrast to grace gratis data. And thus the aforesaid division is adequate. Vasquez did not take this extended use of the term into account when, in commenting on the article, he declared this division to be insufficient since faith, hope, and actual helps could not be found under either of its members. Hence sanctifying grace is identical here with the “grace of the virtues and gifts with their proportionate helps,” which St. Thomas speaks of (IIIa, q. 62, a. I): whether sacramental grace adds something over and above the grace of the virtues and gifts. Indeed to sanctifying grace also belong the sacramental graces which are the proper effects of the sacraments; for example, baptismal grace, the grace of absolution, of confirmation, nutritive grace (cf.p. 148 above).

Corollary. It is of great importance to determine clearly whether infused or mystical contemplation, according as it is distinguished from private revelations, visions, and even from words of wisdom or knowledge, pertains to sanctifying grace and is in the normal way to sanctity, or to the graces gratis datae as something extraordinary. Theologians generally teach that infused contemplation belongs to sanctifying grace, or to the grace of the virtues and gifts; it is something not properly extraordinary but eminent, for its proceeds not from prophecy but from the gifts of wisdom and understanding as they exist in the perfect. Cf. IIa IIae, q. 180, on contemplative life, after he considered graces gratis datae in particular.2

Let us pass immediately to articles four and five which deal with the same material, because afterwards there will be a longer consideration of articles 2 and 3 with reference to operative and cooperative grace, sufficient and efficacious grace.