Whether Grace Is Fittingly Divided into Operating and Cooperating
Grace?
Objection 1: It would seem that grace is not fittingly divided into
operating and cooperating grace. For grace is an accident, as stated
above (Q. 110, A. 2). Now no accident can act upon its subject.
Therefore no grace can be called operating.
Obj. 2: Further, if grace operates anything in us it assuredly brings
about justification. But not only grace works this. For Augustine
says, on John 14:12, "the works that I do he also shall do," says
(Serm. clxix): "He Who created thee without thyself, will not justify
thee without thyself." Therefore no grace ought to be called simply
operating.
Obj. 3: Further, to cooperate seems to pertain to the inferior agent,
and not to the principal agent. But grace works in us more than
free-will, according to Rom. 9:16: "It is not of him that willeth,
nor of him that runneth, but of God that sheweth mercy." Therefore no
grace ought to be called cooperating.
Obj. 4: Further, division ought to rest on opposition. But to operate
and to cooperate are not opposed; for one and the same thing can both
operate and cooperate. Therefore grace is not fittingly divided into
operating and cooperating.
_On the contrary,_ Augustine says (De Gratia et Lib. Arbit. xvii):
"God by cooperating with us, perfects what He began by operating in
us, since He who perfects by cooperation with such as are willing,
begins by operating that they may will." But the operations of God
whereby He moves us to good pertain to grace. Therefore grace is
fittingly divided into operating and cooperating.
_I answer that,_ As stated above (Q. 110, A. 2) grace may be taken in
two ways; first, as a Divine help, whereby God moves us to will and
to act; secondly, as a habitual gift divinely bestowed on us.
Now in both these ways grace is fittingly divided into operating and
cooperating. For the operation of an effect is not attributed to the
thing moved but to the mover. Hence in that effect in which our mind
is moved and does not move, but in which God is the sole mover, the
operation is attributed to God, and it is with reference to this that
we speak of "operating grace." But in that effect in which our mind
both moves and is moved, the operation is not only attributed to God,
but also to the soul; and it is with reference to this that we speak
of "cooperating grace." Now there is a double act in us. First, there
is the interior act of the will, and with regard to this act the will
is a thing moved, and God is the mover; and especially when the will,
which hitherto willed evil, begins to will good. And hence, inasmuch
as God moves the human mind to this act, we speak of operating grace.
But there is another, exterior act; and since it is commanded by the
will, as was shown above (Q. 17, A. 9) the operation of this act is
attributed to the will. And because God assists us in this act, both
by strengthening our will interiorly so as to attain to the act, and
by granting outwardly the capability of operating, it is with respect
to this that we speak of cooperating grace. Hence after the aforesaid
words Augustine subjoins: "He operates that we may will; and when we
will, He cooperates that we may perfect." And thus if grace is taken
for God's gratuitous motion whereby He moves us to meritorious good,
it is fittingly divided into operating and cooperating grace.
But if grace is taken for the habitual gift, then again there is a
double effect of grace, even as of every other form; the first of
which is _being,_ and the second, _operation;_ thus the work of heat
is to make its subject hot, and to give heat outwardly. And thus
habitual grace, inasmuch as it heals and justifies the soul, or makes
it pleasing to God, is called operating grace; but inasmuch as it is
the principle of meritorious works, which spring from the free-will,
it is called cooperating grace.
Reply Obj. 1: Inasmuch as grace is a certain accidental quality, it
does not act upon the soul efficiently, but formally, as whiteness
makes a surface white.
Reply Obj. 2: God does not justify us without ourselves, because
whilst we are being justified we consent to God's justification
(_justitiae_) by a movement of our free-will. Nevertheless this
movement is not the cause of grace, but the effect; hence the whole
operation pertains to grace.
Reply Obj. 3: One thing is said to cooperate with another not merely
when it is a secondary agent under a principal agent, but when it
helps to the end intended. Now man is helped by God to will the good,
through the means of operating grace. And hence, the end being
already intended, grace cooperates with us.
Reply Obj. 4: Operating and cooperating grace are the same grace; but
are distinguished by their different effects, as is plain from what
has been said.
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