Whether Gratuitous Grace Is Nobler Than Sanctifying Grace?
Objection 1: It would seem that gratuitous grace is nobler than
sanctifying grace. For "the people's good is better than the
individual good," as the Philosopher says (Ethic. i, 2). Now
sanctifying grace is ordained to the good of one man alone, whereas
gratuitous grace is ordained to the common good of the whole Church,
as stated above (AA. 1, 4). Hence gratuitous grace is nobler than
sanctifying grace.
Obj. 2: Further, it is a greater power that is able to act upon
another, than that which is confined to itself, even as greater is
the brightness of the body that can illuminate other bodies, than of
that which can only shine but cannot illuminate; and hence the
Philosopher says (Ethic. v, 1) "that justice is the most excellent of
the virtues," since by it a man bears himself rightly towards others.
But by sanctifying grace a man is perfected only in himself; whereas
by gratuitous grace a man works for the perfection of others. Hence
gratuitous grace is nobler than sanctifying grace.
Obj. 3: Further, what is proper to the best is nobler than what is
common to all; thus to reason, which is proper to man, is nobler than
to feel, which is common to all animals. Now sanctifying grace is
common to all members of the Church, but gratuitous grace is the
proper gift of the more exalted members of the Church. Hence
gratuitous grace is nobler than sanctifying grace.
_On the contrary,_ The Apostle (1 Cor. 12:31), having enumerated the
gratuitous graces, adds: "And I shew unto you yet a more excellent
way"; and as the sequel proves he is speaking of charity, which
pertains to sanctifying grace. Hence sanctifying grace is more noble
than gratuitous grace.
_I answer that,_ The higher the good to which a virtue is ordained,
the more excellent is the virtue. Now the end is always greater than
the means. But sanctifying grace ordains a man immediately to a union
with his last end, whereas gratuitous grace ordains a man to what is
preparatory to the end; i.e. by prophecy and miracles and so forth,
men are induced to unite themselves to their last end. And hence
sanctifying grace is nobler than gratuitous grace.
Reply Obj. 1: As the Philosopher says (Metaph. xii, text. 52), a
multitude, as an army, has a double good; the first is in the
multitude itself, viz. the order of the army; the second is separate
from the multitude, viz. the good of the leader--and this is better
good, since the other is ordained to it. Now gratuitous grace is
ordained to the common good of the Church, which is ecclesiastical
order, whereas sanctifying grace is ordained to the separate common
good, which is God. Hence sanctifying grace is the nobler.
Reply Obj. 2: If gratuitous grace could cause a man to have
sanctifying grace, it would follow that the gratuitous grace was the
nobler; even as the brightness of the sun that enlightens is more
excellent than that of an object that is lit up. But by gratuitous
grace a man cannot cause another to have union with God, which he
himself has by sanctifying grace; but he causes certain dispositions
towards it. Hence gratuitous grace needs not to be the more
excellent, even as in fire, the heat, which manifests its species
whereby it produces heat in other things, is not more noble than its
substantial form.
Reply Obj. 3: Feeling is ordained to reason, as to an end; and thus,
to reason is nobler. But here it is the contrary; for what is proper
is ordained to what is common as to an end. Hence there is no
comparison.
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