Whether the Justification of the Ungodly Is God's Greatest Work?
Objection 1: It would seem that the justification of the ungodly is
not God's greatest work. For it is by the justification of the
ungodly that we attain the grace of a wayfarer. Now by glorification
we receive heavenly grace, which is greater. Hence the glorification
of angels and men is a greater work than the justification of the
ungodly.
Obj. 2: Further, the justification of the ungodly is ordained to the
particular good of one man. But the good of the universe is greater
than the good of one man, as is plain from _Ethic._ i, 2. Hence the
creation of heaven and earth is a greater work than the justification
of the ungodly.
Obj. 3: Further, to make something from nothing, where there is
nought to cooperate with the agent, is greater than to make something
with the cooperation of the recipient. Now in the work of creation
something is made from nothing, and hence nothing can cooperate with
the agent; but in the justification of the ungodly God makes
something from something, i.e. a just man from a sinner, and there is
a cooperation on man's part, since there is a movement of the
free-will, as stated above (A. 3). Hence the justification of the
ungodly is not God's greatest work.
_On the contrary,_ It is written (Ps. 144:9): "His tender mercies are
over all His works," and in a collect [*Tenth Sunday after Pentecost]
we say: "O God, Who dost show forth Thine all-mightiness most by
pardoning and having mercy," and Augustine, expounding the words,
"greater than these shall he do" (John 14:12) says that "for a just
man to be made from a sinner, is greater than to create heaven and
earth."
_I answer that,_ A work may be called great in two ways: first, on the
part of the mode of action, and thus the work of creation is the
greatest work, wherein something is made from nothing; secondly, a
work may be called great on account of what is made, and thus the
justification of the ungodly, which terminates at the eternal good of
a share in the Godhead, is greater than the creation of heaven and
earth, which terminates at the good of mutable nature. Hence,
Augustine, after saying that "for a just man to be made from a sinner
is greater than to create heaven and earth," adds, "for heaven and
earth shall pass away, but the justification of the ungodly shall
endure."
Again, we must bear in mind that a thing is called great in two ways:
first, in an absolute quantity, and thus the gift of glory is greater
than the gift of grace that sanctifies the ungodly; and in this
respect the glorification of the just is greater than the
justification of the ungodly. Secondly, a thing may be said to be
great in proportionate quantity, and thus the gift of grace that
justifies the ungodly is greater than the gift of glory that beatifies
the just, for the gift of grace exceeds the worthiness of the ungodly,
who are worthy of punishment, more than the gift of glory exceeds the
worthiness of the just, who by the fact of their justification are
worthy of glory. Hence Augustine says: "Let him that can, judge
whether it is greater to create the angels just, than to justify the
ungodly. Certainly, if they both betoken equal power, one betokens
greater mercy."
And thus the reply to the first [objection] is clear.
Reply Obj. 2: The good of the universe is greater than the
particular good of one, if we consider both in the same genus. But the
good of grace in one is greater than the good of nature in the whole
universe.
Reply Obj. 3: This objection rests on the manner of acting, in
which way creation is God's greatest work.
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