Tractatus de Gratia Divina Actuali

I. «Since grace, says St. Thomas, I-II, q. CXI, a. 1, is ordered to this end, that man be led back into God, this is brought about in a certain order, namely that some are led back into God through others. According to this, therefore, grace is twofold: one by which man himself is united to God, which is called sanctifying grace; the other, by which one man cooperates with another to the end that he be led back to God: and this kind of gift is called grace freely given, because it is granted to man above the capacity of nature and above the merit of the person.» Therefore sanctifying grace is a gift by which man is made intrinsically acceptable to God; grace freely given is a gratuitous supernatural gift conferred to promote the spiritual salvation of others by way of ministry.

This appellation "freely given" is not to be understood in the sense of an excluded subject, as if this alone were given freely; for both graces are gratuitous: but since sanctifying grace obtains a determinate appellation from its own proper function, the other grace, in order to be distinguished from it, retains the appellation of the genus, which accordingly must be taken in the sense of an excluded predicate, i.e., a gift freely given only, namely not sanctifying. This appellation "freely given" derives from Matt. 10:8, where, after enumerating certain of these graces, Christ adds: freely you have received: freely give.

That this is another supernatural gift conferred on man besides that which makes man pleasing to God is established from the doctrine of Paul, 1 Cor. 12:4 ff. For there the discourse is about the gifts of the Holy Spirit, which the Spirit distributes to each one as He wills; they are therefore supernatural and gratuitous. Moreover, there the discourse is about gifts which are not destined for all men, but to one is given this gift, to another another; and it is clear that to many men, even if they place no obstacle, none of these gifts is given; whereas sanctifying grace is destined for all men and is conferred on all, unless the men themselves place an obstacle. Furthermore, these gifts are there called by Paul the manifestation of the Spirit: but the manifestation of the Spirit is not of itself for the good of him in whom the manifestation takes place, but of him to whom the manifestation is made, i.e., of others to whom it is manifested; although among these there can also be the one in whom the manifestation takes place. This, however, is proper to that grace which we have said is freely given. Whence Paul says that the manifestation of the Spirit is for the utility of τοῦ συμφέροντος, i.e., for the utility of those to whom it is manifested; which interpretation is confirmed also by the special nature of these gifts. For, e.g., the word of wisdom, the grace of healings, the working of mighty deeds, which are enumerated there, manifest indeed the Spirit, who is the cause of these effects; but the utility, which is the end of this manifestation, is not proper to him who speaks, who heals, who works miracles, but is proper to all those to whom the Spirit is manifested through them. Therefore the gift that makes pleasing does not of itself suppose anything but the person to whom it is conferred; the gift freely given supposes a society in which some can be helped by others. Cf. Matt. 10:7-8; Mark 16:20.

II. There is, therefore, a twofold distinction between the two graces. The first is that sanctifying grace is given of itself for the utility of the one who receives it, and indeed to this end, that he be just and pleasing to God: although by reason of it he is thereby rendered able to help others; but this is per accidens, that is intended per se, when this grace is conferred. On the contrary, grace freely given is conferred for the utility, and that spiritual, of others: although it can also bring utility to the very one who receives it; but this is per accidens, that is intended per se. Whence in the definition it was said per se. The other distinction, however, is that sanctifying grace is destined for all and at least something of it is conferred on all men, so that the works of sanctifying grace are placed within the power of each one's free will, and it is from this alone that men do not come to be holy and saved; whereas grace freely given is neither destined for all as something promised nor, at least generally, is it in our power to acquire it. I say at least generally: for two things must be excepted, namely the character of sacred orders and ecclesiastical jurisdiction, which, because it is open to anyone to acquire them, some deny are to be numbered among the graces freely given. Which we judge to be done without justification: since the proper ratio of grace freely given remains also in them, namely a supernatural gift given for the utility of others. Wherefore rather a subdivision of this genus is to be made than a new genus sought out. Namely, in order that the division of grace freely given be adequate, the division can be instituted thus: that grace freely given is either ordinary (character, ecclesiastical jurisdiction) or extraordinary (the remaining gifts). The Apostle indeed in 1 Cor., loc. cit., enumerates both species of the graces freely given.

Which, however, are individually the graces freely given, and how they are conferred, you can learn from St. Thomas, II, q. CXI, a. 4, together with Suárez, Prolegom. III, De Gratia, cc. 4, 5, Bellarmine, De Grat. et lib. arb., L. I, c. 10, and other theologians on the cited question of Thomas.

III. That sanctifying grace is more excellent than grace freely given is proved by the testimony of Paul, 1 Cor. 12, where, after he has enumerated the graces freely given, he adds at v. 31: but be zealous for the better charisms, and I show you a still more excellent way. Immediately, however, there follows the discourse and the praise of charity, which is sanctifying grace. And indeed, as St. Thomas argues, I-II, q. CXI, a. 5: «Each virtue is the more excellent the higher good it is ordered to. But the end is always more excellent than those things which are for the end. Sanctifying grace, however, orders man immediately to the union with the ultimate end: whereas the graces freely given order man to certain preparations for the ultimate end, just as through prophecy and miracles and other things of this kind men are led to this, that they be united to the ultimate end. And therefore sanctifying grace is much more excellent than grace freely given.»