## Sources and Bibliography: Sources used in article: #STS - [[Sacrae Theologiae Summa]] (III, tract 3) - *St. Thomas [[Aquinas]]*: I-II.109 - (?) # Introduction: ## The Place of Grace in Theology - Comes after the consideration Christ the Redeemer (Christology), who endowed us with the grace lost by our first parents. - cf. St. Thomas in the *ST*: places it in the treatise on fundamental moral theology after the treatise on law as the external principle of human acts. ## *The Concept of Grace:* - *Etymology:* "gratiae" appears to be derived from "gratis" (gift). - *Definition:* - *Wider sense:* a gift conferred out of benevolence. Any divine benefit, whether natural or supernatural. - *Material element:* gift. - *Formal element:* gratuitous benevolence. - *Narrow sense:* a supernatural gift, freely given by God to a rational creature, which is ordered to eternal life. - *Gift:* a benefit. - *Supernatural:* absolutely unowed. Not due as a part a nature, or that which precedes from nature as an effect, or that to which nature has a claim. - *By God:* grace is something belonging to God, so he alone is its source. - *To a rational creature:* rational creatures (angels and men) are the only subject *capable* of receiving grace. Irrational creatures cannot receive since grace is a certain participation in the intellectual life of God. - *Freely given:* on the part of God: he is not held to it. On the part of man: it is not due to him, either physically or morally on the basis of natural activities alone. - *Which is ordered to eternal life:* this is the last end of grace: eternal life or the intuitive vision of God (Beatific Vision). ## *Divisions of Grace*: - *Grace of God and grace of Christ:* In reality the same grace. - *Grace of God:* that given to the angels and our first parents *before the fall.* It is independent from the merits of Christ and due to God's goodness alone. - *Grace of Christ:* that given after original sin because of the merits of Christ. - *Uncreated and created Grace*: - *Uncreated grace:* the whole Trinity communicating itself to the blessed in heaven and the just on earth. - *Created grace:* any gratuitous gift of God that is distinct from him. - *External:* given outside of the soul (the Church, Sacraments). - *Internal:* a gift intrinsic to the soul. - *Sanctifying grace (gratia gratum faciens):* *per se* ordered to the spiritual good of the recipient. - *Actual*: temporary help to posit a salvific act. - *Elevating:* if it is conferred to elicit a salvific act. - *Medicinal*: if it cures ignorance or concupiscence. - *Other kinds:* exciting, helping, sufficient, or efficacious. - *Habitual:* conferred by way of a habit or a permanent quality. - *Charisms (gratia gratis data):* given *per se* for the good of others. # On the Necessity of Grace: ## Internal grace is required for all salvific acts. ***Definition of terms:*** - *A salvific act:* an act, either merely internal or joined with an external work, which "pertains to the salvation of eternal life" (D 377). Positively (not merely negatively) leads to the salvation of the soul. - Two kinds: - *Immediate:* truly merit eternal life. These acts occur in the just and suppose sanctifying grace already present. - *Mediate:* disposes one for justification. These acts occur in the sinner, one who lacks sanctifying grace. - *Is required:* simply necessary, so that without grace a salvific act cannot be performed. - *Physical necessity:* without grace a man cannot perform these acts by his physical powers alone. - *Absolute necessity:* not hypothetical or relative. *De facto* no salvific act can be elicited without grace under any hypothesis (e.g. ignorance, impotence, etc.). - *Internal grace:* the gift conferred by God gratuitously and sent by Him directly into our soul and its higher powers, or immediate influx of God on the intellect and will. - *External grace* does not suffice (e.g. spiritual reading, preaching, or movement of lower powers). ***Adversaries:*** - *[[Pelagianism]]:* 5th century. [[Pelagius]] and his disciples Caelestius and Julianus Aeclanensis. Held that one's natural powers are sufficient in order to attain eternal life. - They placed the *possibility* in the nature, given to man by God, and in this sense they called it a "grace." - Free *will* and *act* are exercised by man alone. - They acknowledged some external graces as useful helps, but they always denied the necessity of internal grace for the will. They may have, at one time, conceded the need of internal grace for the intellect. - *[[Rationalism]]:* Insofar as they teach that man can come naturally to the possession of all truth and goodness. (D 3028) ***Doctrine of the Church:*** - *Indiculus:* teaches the necessity of grace. - *Orange* and *Trent*: present internal grace as simply necessary for salvific acts. - *Vatican I*: “If anyone says that the faculty of a rational nature without divine grace through Jesus Christ suffices for any good work, which disposes one for justice and eternal life, let him be anathema.” ***Theological note:*** - *Of defined divine and Catholic faith:* that internal grace is required to elicit salvific acts. - *A certain interpretation of the dogma:* that internal grace is required physically and absolutely.