Summa contra Gentiles3.150 Chapter CL. That this same assistance is called grace; and what is meant by sanctifying grace

Seeing that what is given to a man apart from his merits, is said to be given to him gratis: and since the divine assistance given to man anticipates all human merit, as we have said; it follows that this assistance is bestowed on man gratuitously, and therefore is fittingly known by the name of grace. Hence the Apostle says (Rom. xi. 6): And if by grace, it is not now by works: otherwise grace is no more grace. There is also another reason for which the aforesaid assistance of God has received the name of grace. For one man is said to be pleasing (grains) to another, because he is beloved by him, wherefore he who is beloved of another, is said to be in his grace. Now it is essential to love that the lover be a well-wisher and a well-doer to the one whom he loves. And indeed the good of every creature is the object of God’s will and operation: since the creature’s very being and its every perfection come from God willing and operating, as we have proved above: wherefore it is said (Wisd. xi. 25): Thou lovest all things that are, and hatest none of the things which thou hast made. But a special kind of divine love offers itself to our consideration; it is that which is bestowed on those whom he assists to obtain a good which surpasses the order of their nature, namely the perfect enjoyment, not of any created good, but of his very self. Accordingly this assistance is fittingly named grace: not only because it is given gratis, as we have shown; but also because by this assistance man, by a special favour, is rendered pleasing 1 Cb. cxiix. 2 Bk. II., ch. xv.

{grains) to God. Hence the Apostle says (Eph. i. 5, 6): Who hath predestinated us unto the adoption of children... according to the purpose of His will: unto the praise of glory in which He hath graced us in His beloved Son.

Now this same grace must needs be something in the man who is graced, something by way of form and perfection. For that which is being directed to an end, must have a continuous order thereto: because the mover causes a continuous change in the thing moved, until the latter by its movement reaches the end. Since then man, as we proved above, is directed to his last end by the assistance of the divine grace, it follows that he must possess this assistance continuously, until he reach his end. But this would not be the case were man to share in this assistance by way of motion or passion, and not by way of a form, abiding and reposing, as it were, within him: for such motion and passion would not be in man except when he is actually turned towards his end, and this is not always so in man, as may be seen especially when he is asleep. Therefore sanctifying grace is a form and perfection abiding in man, even when he is doing nothing.

Again. God’s love causes the good that is in us: even as man’s love is evoked and caused by some good in the beloved. Now, man is incited to love someone especially, on account of some good already existing in the beloved. Consequently where there is special love of God for man, we must suppose some special good bestowed on man by God. Since, then, according to what we have been saying, sanctifying grace denotes God’s special love for man, it must in consequence imply the presence of some special goodness and perfection in man.

Also. Everything is directed to a suitable end in proportion to its form: since different species have different ends. Now, the end whereto man is directed by the assistance of divine grace is above human nature. Therefore man needs, over and above, a supernatural form and perfection, so as to be suitably directed to that same end.

Besides. It behoves man to reach his last end by means of his own actions. Now, everything acts in proportion to its form. Therefore, in order that man may be brought to his last end by means of his own actions, he needs to receive an additional form, whereby his actions may be rendered effective in meriting his last end.

Further. Divine providence provides for each thing according to the mode of its nature, as we have shown above. Now, the mode proper to man is that, for the perfection of his operations, he needs, besides his natural powers, certain perfections and habits, to enable him to do the good well as it were connaturally and with both ease and pleasure. Therefore the assistance of grace which man receives from God that he may obtain his last end, denotes a form and perfection abiding in man.

Hence God’s grace is designated in Scripture as being a kind of light; for the Apostle says (Ephes. v. 8): You were heretofore darkness, but now light in the Lord. And it is fitting that the perfection whereby man is assisted towards his last end, which consists in seeing God, be named light, which is a principle of vision.

Hereby we refute the opinion of those who say that grace places nothing in man: even as nothing is posited in a man by saying that he has the king’s favour (.gratiam), but only in the king himself who loves him. It is clear, then, that they were deceived through not observing the difference between divine and human love. For God’s love causes the good which He loves in a man: whereas human love does not so always.