Whether Man Can Know That He Has Grace?
Objection 1: It would seem that man can know that he has grace. For
grace by its physical reality is in the soul. Now the soul has most
certain knowledge of those things that are in it by their physical
reality, as appears from Augustine (Gen. ad lit. xii, 31). Hence
grace may be known most certainly by one who has grace.
Obj. 2: Further, as knowledge is a gift of God, so is grace. But
whoever receives knowledge from God, knows that he has knowledge,
according to Wis. 7:17: The Lord "hath given me the true knowledge of
the things that are." Hence, with equal reason, whoever receives
grace from God, knows that he has grace.
Obj. 3: Further, light is more knowable than darkness, since,
according to the Apostle (Eph. 5:13), "all that is made manifest is
light." Now sin, which is spiritual darkness, may be known with
certainty by one that is in sin. Much more, therefore, may grace,
which is spiritual light, be known.
Obj. 4: Further, the Apostle says (1 Cor. 2:12): "Now we have
received not the Spirit of this world, but the Spirit that is of God;
that we may know the things that are given us from God." Now grace is
God's first gift. Hence, the man who receives grace by the Holy
Spirit, by the same Holy Spirit knows the grace given to him.
Obj. 5: Further, it was said by the Lord to Abraham (Gen. 22:12):
"Now I know that thou fearest God," i.e. "I have made thee know." Now
He is speaking there of chaste fear, which is not apart from grace.
Hence a man may know that he has grace.
_On the contrary,_ It is written (Eccles. 9:1): "Man knoweth not
whether he be worthy of love or hatred." Now sanctifying grace maketh
a man worthy of God's love. Therefore no one can know whether he has
sanctifying grace.
_I answer that,_ There are three ways of knowing a thing: first, by
revelation, and thus anyone may know that he has grace, for God by a
special privilege reveals this at times to some, in order that the
joy of safety may begin in them even in this life, and that they may
carry on toilsome works with greater trust and greater energy, and
may bear the evils of this present life, as when it was said to Paul
(2 Cor. 12:9): "My grace is sufficient for thee."
Secondly, a man may, of himself, know something, and with certainty;
and in this way no one can know that he has grace. For certitude
about a thing can only be had when we may judge of it by its proper
principle. Thus it is by undemonstrable universal principles that
certitude is obtained concerning demonstrative conclusions. Now no
one can know he has the knowledge of a conclusion if he does not know
its principle. But the principle of grace and its object is God, Who
by reason of His very excellence is unknown to us, according to Job
36:26: "Behold God is great, exceeding our knowledge." And hence His
presence in us and His absence cannot be known with certainty,
according to Job 9:11: "If He come to me, I shall not see Him; if He
depart I shall not understand." And hence man cannot judge with
certainty that he has grace, according to 1 Cor. 4:3, 4: "But neither
do I judge my own self . . . but He that judgeth me is the Lord."
Thirdly, things are known conjecturally by signs; and thus anyone may
know he has grace, when he is conscious of delighting in God, and of
despising worldly things, and inasmuch as a man is not conscious of
any mortal sin. And thus it is written (Apoc. 2:17): "To him that
overcometh I will give the hidden manna . . . which no man knoweth,
but he that receiveth it," because whoever receives it knows, by
experiencing a certain sweetness, which he who does not receive it,
does not experience. Yet this knowledge is imperfect; hence the
Apostle says (1 Cor. 4:4): "I am not conscious to myself of anything,
yet am I not hereby justified," since, according to Ps. 18:13: "Who
can understand sins? From my secret ones cleanse me, O Lord, and from
those of others spare Thy servant."
Reply Obj. 1: Those things which are in the soul by their physical
reality, are known through experimental knowledge; in so far as
through acts man has experience of their inward principles: thus when
we wish, we perceive that we have a will; and when we exercise the
functions of life, we observe that there is life in us.
Reply Obj. 2: It is an essential condition of knowledge that a man
should have certitude of the objects of knowledge; and again, it is
an essential condition of faith that a man should be certain of the
things of faith, and this, because certitude belongs to the
perfection of the intellect, wherein these gifts exist. Hence,
whoever has knowledge or faith is certain that he has them. But it is
otherwise with grace and charity and such like, which perfect the
appetitive faculty.
Reply Obj. 3: Sin has for its principal object commutable good, which
is known to us. But the object or end of grace is unknown to us on
account of the greatness of its light, according to 1 Tim. 6:16: "Who
. . . inhabiteth light inaccessible."
Reply Obj. 4: The Apostle is here speaking of the gifts of glory,
which have been given to us in hope, and these we know most certainly
by faith, although we do not know for certain that we have grace to
enable us to merit them. Or it may be said that he is speaking of the
privileged knowledge, which comes of revelation. Hence he adds (1
Cor. 2:10): "But to us God hath revealed them by His Spirit."
Reply Obj. 5: What was said to Abraham may refer to experimental
knowledge which springs from deeds of which we are cognizant. For in
the deed that Abraham had just wrought, he could know experimentally
that he had the fear of God. Or it may refer to a revelation.
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