Chapter 150 — That this same assistance is called grace, and what is meant by sanctifying grace

Seeing that what is given to a man apart from his merits is said to be given to him gratis; and since the divine assistance given to man anticipates all human merit, as we have said; (Ch. 149.) it follows that this assistance is bestowed on man gratuitously, and therefore is fittingly known by the name of grace. Hence the Apostle says: If it is by grace, it is no longer on the basis of works; otherwise grace would no longer be grace (Rom 11:6).

There is also another reason for which the aforesaid assistance of God has received the name of grace. For one man is said to be gratifying to another because he is beloved by him; hence he who is beloved of another is said to be in his grace. Now it is essential to love that the lover be a well-wisher and a well-doer to the one whom he loves. And indeed the good of every creature is the object of God’s will and operation, since the creature’s very being and its every perfection come from God willing and operating, as we have proved above. (Bk. 2, ch. 15.) Hence it is said: For you love all things that exist, and have loathing for none of the things which you have made (Wis 11:24[25]). But a special kind of divine love offers itself to our consideration; it is that which is bestowed on those whom he assists to obtain a good which surpasses the order of their nature, namely, the perfect enjoyment not of any created good, but of his very self. Accordingly, this assistance is fittingly named grace: not only because it is given gratis, as we have shown; but also because by this assistance man, by a special favor, is rendered gratifying to God. Hence the Apostle says: He destined us to be his sons . . . according to the purpose of his will, to the praise of his glorious grace which he freely bestowed on us in his beloved Son (Eph 1:5–6).

Now this same grace must be something in the man who is graced as a kind of form and perfection. For that which is being directed to an end must have a continuous order to it, because the mover causes a continuous change in the thing moved, until the latter by its movement reaches the end. Since, then, man is directed to his last end by the assistance of the divine grace, as we proved above, (Ch. 147.) it follows that he must possess this assistance continuously until he reach his end. But this would not be the case were man to share in this assistance by way of motion or passion, and not by way of a form, abiding and reposing within him, as it were. For such motion and passion would not be in man except when he is actually turned towards his end, and this is not always so in man, as may be seen especially when he is asleep. Therefore, sanctifying grace is a form and perfection abiding in man, even when he is doing nothing.

Again. God’s love causes the good that is in us, even as man’s love is evoked and caused by some good in the beloved. Now, man is incited to love someone especially, on account of some good already existing in the beloved. Consequently, where there is special love of God for man, we must suppose some special good bestowed on man by God. Since, then, according to what we have been saying, sanctifying grace denotes God’s special love for man, it must in consequence imply the presence of some special goodness and perfection in man.

Also. Everything is directed to a suitable end in proportion to its form, since different species have different ends. Now, the end to which man is directed by the assistance of divine grace is above human nature. Therefore, man needs a supernatural form and perfection added over and above his nature, so as to be suitably directed to that same end.

Besides. Man must reach his last end by means of his own actions. Now, everything acts in proportion to its form. Therefore, in order that man may be brought to his last end by means of his own actions, he needs to receive an additional form by which his actions may be rendered effective in meriting his last end.

Further. Divine providence provides for each thing according to the mode of its nature, as we have shown above. (Ch. 71.) Now, the mode proper to man is that, for the perfection of his operations, he needs certain perfections and habits besides his natural powers to enable him to do the good well, connaturally (as it were), and with both ease and pleasure. Therefore, the assistance of grace, which man receives from God that he may obtain his last end, denotes a form and perfection abiding in man.

Hence God’s grace is designated in Scripture as being a kind of light; for the Apostle says: For once you were darkness, but now you are light in the Lord (Eph 5:8). And it is fitting that the perfection whereby man is assisted towards his last end, which consists in seeing God, be named light, which is a principle of vision.

Hereby we refute the opinion of those who say that grace posits nothing in man even as nothing is posited in a man by saying that he has the king’s grace, but only in the king himself who loves him. It is clear, then, that they were deceived through not observing the difference between divine and human love. For God’s love causes the good which he loves in a man, whereas human love does not always do so.