Summa summae S. Thomae, Tomus II

[You will ask 1° what grace gratis given is, and of how many kinds it is.

I answer. Grace gratis given is that by which one is ordered per se and first to the salvation of others. It is defined as « the gift of God gratuitously bestowed for procuring the salvation of others, » according to what the Apostle says, I Cor., XII, 7 : The manifestation of the Spirit is given to every man unto profit, namely the profit of others.

I said « per se first, » because secondarily it can conduce to the salvation of the recipient, if he use it from charity toward God and neighbor, just as sanctifying grace can secondarily conduce to the salvation of others, through the example of the virtues.

Nine species of grace gratis given are enumerated by the Apostle at the place cited, namely : word of wisdom, word of knowledge, faith, grace of healings, operation of virtues, gift of prophecy, discernment of spirits, kinds of tongues, interpretation of speeches.

You will ask 2° whether this division is a fitting one.

I answer. affirmatively. And St. Thomas proves it¹ by the following reasoning, which also sufficiently manifests what each of these graces is. For the edification of the body of the Church and for the salvation of others three things are required : 1° that man be allotted the fullness of the knowledge of divine things, and be able to instruct others; 2° that he be able to confirm and prove what he says, so that his doctrine may be efficacious; 3° that he be able to set forth fitly to his hearers the things he conceives. Now all these are found in the graces enumerated. Therefore. — Proof of the minor. As to the first, three things are necessary, as also appears in human teaching. That anyone should instruct another in any science, it is necessary : 1° that the principles of that science be most certain to him, and for this faith is posited; 2° that the doctor be rightly disposed regarding the principal conclusions of the science, and thus word of wisdom is posited, whose office is to conclude from the higher principles; 3° that he abound in examples and in the knowledge of natural effects, so that the invisible things of God may be clearly seen through the things that are made, understood, as is said Rom., I, 20, and for this word of knowledge is posited; for science is the knowledge of human and natural things. As to the second, for confirming the things of faith that exceed reason, there must be employed those things that are proper to divine power, and this in two ways : 1° by doing what only the power of God can effect, in miraculous works, whether particular ones, for the salvation of bodies, and grace of healings is posited, or general ones, operating upon the whole order of nature, and operation of virtues is posited; 2° by knowing and revealing what God alone can know : to which, if future contingents are meant, prophecy is posited; if hidden things of hearts, discernment of spirits is posited. As to the third, two things are required : 1° that he who teaches be well versed in the tongue of those whom he instructs, and for this kinds of tongues are posited; 2° that he expound the sense of the word of God, which is sometimes hidden, and interpretation of speeches is posited. Therefore.

For the solution of the objections, note the following : 1° Faith here is not taken simply for theological faith, but for the special understanding and eminent certitude which inwardly firm up the mind concerning the principles of faith, and which, manifesting itself outwardly in words, renders them efficacious for instructing and confirming others in the faith. 2° Wisdom and knowledge are gifts of the Holy Spirit, and pertain to sanctifying grace, insofar as they render man apt to be moved by the Holy Spirit for his own utility concerning the truths of faith; but insofar as they import an aptitude for expounding and unfolding the mysteries of faith for the utility of others, which faculty does not redound to one's own advantage nor is found in all the just, it pertains to grace gratis given. 3° The grace of healings and the operation of virtues are indeed akin to each other, but they differ : partly because they are often separated; partly because in the former especially shines the benignity of God toward the misery of men, while in the latter there rather appears the omnipotence of God commanding the whole of nature : and partly because the former allures to faith by way of benefit, the latter by way of prodigy, which displays the power of God revealing. 4° The priestly character, jurisdiction in the internal forum, and the special assistance granted by the Holy Spirit to the Church, are not graces gratis given, but pertain to operation and ministration, which the Apostle distinguishes from the graces gratis given, saying I Cor., XII, 4-6 :

Now there are diversities of graces, but the same Spirit. And there are diversities of ministries, but the same Lord. And there are diversities of operations, but the same God, who worketh all in all. These however are distinguished, inasmuch as grace gratis given imports only the manifestative act of faith; but ministration or ministry denotes the authority for exercising some act in order toward others, as episcopacy and whatever prelacy; but operation is the execution of the ministry.

You will ask 3° which of the graces is the more excellent : grace gratis given, or sanctifying grace?

I answer. That sanctifying grace is the more excellent, the Apostle himself declares, at the place cited, after enumerating the graces gratis given, saying, 31 : Yet I show unto you a more excellent way. For sanctifying grace joins man immediately to God, whereas grace gratis given only causes others to be disposed for conjunction with God; whence, although the latter is ordinarily conceded to the just, nevertheless it can exist in sinners and wicked men, if it so seem expedient to God. Moreover, nothing is more excellent than conjunction with God, which is effected immediately by sanctifying grace.]