Whether Any Gratuitous Grace Attaches to Words?
Objection 1: It would seem that a gratuitous grace does not attach to
words. For grace is given for that which surpasses the faculty of
nature. But natural reason has devised the art of rhetoric whereby a
man is able to speak so as to teach, please, and persuade, as
Augustine says (De Doctr. Christ. iv, 12). Now this belongs to the
grace of words. Therefore it would seem that the grace of words is
not a gratuitous grace.
Obj. 2: Further, all grace pertains to the kingdom of God. But the
Apostle says (1 Cor. 4:20): "The kingdom of God is not in speech, but
in power." Therefore there is no gratuitous grace connected with
words.
Obj. 3: Further, no grace is given through merit, since "if by grace,
it is not now of works" (Rom. 11:6). But the word is sometimes given
to a man on his merits. For Gregory says (Moral. xi, 15) in
explanation of Ps. 118:43, "Take not Thou the word of truth utterly
out of my mouth" that "the word of truth is that which Almighty God
gives to them that do it, and takes away from them that do it not."
Therefore it would seem that the gift of the word is not a gratuitous
grace.
Obj. 4: Further, it behooves man to declare in words things
pertaining to the virtue of faith, no less than those pertaining to
the gift of wisdom or of knowledge. Therefore if the word of wisdom
and the word of knowledge are reckoned gratuitous graces, the word of
faith should likewise be placed among the gratuitous graces.
_On the contrary,_ It is written (Ecclus. 6:5): "A gracious tongue in
a good man shall abound [Vulg.: 'aboundeth']." Now man's goodness is
by grace. Therefore graciousness in words is also by grace.
_I answer that,_ The gratuitous graces are given for the profit of
others, as stated above (I-II, Q. 111, AA. 1, 4). Now the knowledge a
man receives from God cannot be turned to another's profit, except by
means of speech. And since the Holy Ghost does not fail in anything
that pertains to the profit of the Church, He provides also the
members of the Church with speech; to the effect that a man not only
speaks so as to be understood by different people, which pertains to
the gift of tongues, but also speaks with effect, and this pertains
to the grace _of the word._
This happens in three ways. First, in order to instruct the
intellect, and this is the case when a man speaks so as _to teach._
Secondly, in order to move the affections, so that a man willingly
hearkens to the word of God. This is the case when a man speaks so as
_to please_ his hearers, not indeed with a view to his own favor, but
in order to draw them to listen to God's word. Thirdly, in order that
men may love that which is signified by the word, and desire to
fulfill it, and this is the case when a man so speaks as _to sway_
his hearers. In order to effect this the Holy Ghost makes use of the
human tongue as of an instrument; but He it is Who perfects the work
within. Hence Gregory says in a homily for Pentecost (Hom. xxx in
Ev.): "Unless the Holy Ghost fill the hearts of the hearers, in vain
does the voice of the teacher resound in the ears of the body."
Reply Obj. 1: Even as by a miracle God sometimes works in a more
excellent way those things which nature also can work, so too the
Holy Ghost effects more excellently by the grace of words that which
art can effect in a less efficient manner.
Reply Obj. 2: The Apostle is speaking there of the word that relies
on human eloquence without the power of the Holy Ghost. Wherefore he
says just before (1 Cor. 4:19): "I . . . will know, not the speech of
them that are puffed up, but the power": and of himself he had
already said (1 Cor. 2:4): "My speech and my preaching was not in the
persuasive words of human wisdom, but in the showing of the spirit
and power."
Reply Obj. 3: As stated above, the grace of the word is given to a
man for the profit of others. Hence it is withdrawn sometimes through
the fault of the hearer, and sometimes through the fault of the
speaker. The good works of either of them do not merit this grace
directly, but only remove the obstacles thereto. For sanctifying
grace also is withdrawn on account of a person's fault, and yet he
does not merit it by his good works, which, however, remove the
obstacles to grace.
Reply Obj. 4: As stated above, the grace of the word is directed to
the profit of others. Now if a man communicates his faith to others
this is by the word of knowledge or of wisdom. Hence Augustine says
(De Trin. xiv, 1) that "to know how faith may profit the godly and be
defended against the ungodly, is apparently what the Apostle means by
knowledge." Hence it was not necessary for him to mention the word of
faith, but it was sufficient for him to mention the word of knowledge
and of wisdom.
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