Whether Sacramental Grace Confers Anything in Addition to the Grace
of the Virtues and Gifts?
Objection 1: It seems that sacramental grace confers nothing in
addition to the grace of the virtues and gifts. For the grace of the
virtues and gifts perfects the soul sufficiently, both in its essence
and in its powers; as is clear from what was said in the Second Part
(I-II, Q. 110, AA. 3, 4). But grace is ordained to the perfecting of
the soul. Therefore sacramental grace cannot confer anything in
addition to the grace of the virtues and gifts.
Obj. 2: Further, the soul's defects are caused by sin. But all sins
are sufficiently removed by the grace of the virtues and gifts:
because there is no sin that is not contrary to some virtue. Since,
therefore, sacramental grace is ordained to the removal of the soul's
defects, it cannot confer anything in addition to the grace of the
virtues and gifts.
Obj. 3: Further, every addition or subtraction of form varies the
species (Metaph. viii). If, therefore, sacramental grace confers
anything in addition to the grace of the virtues and gifts, it
follows that it is called grace equivocally: and so we are none the
wiser when it is said that the sacraments cause grace.
_On the contrary,_ If sacramental grace confers nothing in addition
to the grace of the virtues and gifts, it is useless to confer the
sacraments on those who have the virtues and gifts. But there is
nothing useless in God's works. Therefore it seems that sacramental
grace confers something in addition to the grace of the virtues and
gifts.
_I answer that,_ As stated in the Second Part (I-II, Q. 110, AA. 3,
4), grace, considered in itself, perfects the essence of the soul, in
so far as it is a certain participated likeness of the Divine Nature.
And just as the soul's powers flow from its essence, so from grace
there flow certain perfections into the powers of the soul, which are
called virtues and gifts, whereby the powers are perfected in
reference to their actions. Now the sacraments are ordained unto
certain special effects which are necessary in the Christian life:
thus Baptism is ordained unto a certain spiritual regeneration, by
which man dies to vice and becomes a member of Christ: which effect
is something special in addition to the actions of the soul's powers:
and the same holds true of the other sacraments. Consequently just as
the virtues and gifts confer, in addition to grace commonly so
called, a certain special perfection ordained to the powers' proper
actions, so does sacramental grace confer, over and above grace
commonly so called, and in addition to the virtues and gifts, a
certain Divine assistance in obtaining the end of the sacrament. It
is thus that sacramental grace confers something in addition to the
grace of the virtues and gifts.
Reply Obj. 1: The grace of the virtues and gifts perfects the essence
and powers of the soul sufficiently as regards ordinary conduct: but
as regards certain special effects which are necessary in a Christian
life, sacramental grace is needed.
Reply Obj. 2: Vices and sins are sufficiently removed by virtues and
gifts, as to present and future time, in so far as they prevent man
from sinning. But in regard to past sins, the acts of which are
transitory whereas their guilt remains, man is provided with a
special remedy in the sacraments.
Reply Obj. 3: Sacramental grace is compared to grace commonly so
called, as species to genus. Wherefore just as it is not equivocal to
use the term "animal" in its generic sense, and as applied to a man,
so neither is it equivocal to speak of grace commonly so called and
of sacramental grace.
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