1-500 | 501-1000 | 1001-1500 | 1501-2000 | 2001-2500 | 2501-3000 | 3001-3332
Part, Question
1001 2, 111 | prevenient and subsequent grace;~(4) Of the division of
1002 2, 111 | the division of gratuitous grace;~(5) Of the comparison between
1003 2, 111 | sanctifying and gratuitous grace.~Aquin.: SMT FS Q[111] A[
1004 2, 111 | Thes. Para. 1/1~Whether grace is fittingly divided into
1005 2, 111 | divided into sanctifying grace and gratuitous ~grace?~Aquin.:
1006 2, 111 | sanctifying grace and gratuitous ~grace?~Aquin.: SMT FS Q[111] A[
1007 2, 111 | OBJ 1: It would seem that grace is not fittingly divided
1008 2, 111 | divided into ~sanctifying grace and gratuitous grace. For
1009 2, 111 | sanctifying grace and gratuitous grace. For grace is a gift of
1010 2, 111 | and gratuitous grace. For grace is a gift of God, as is ~
1011 2, 111 | there is no sanctifying grace.~Aquin.: SMT FS Q[111] A[
1012 2, 111 | nature is condivided with grace. Therefore ~to be gratuitously
1013 2, 111 | down as a difference of ~grace, since it is found outside
1014 2, 111 | found outside the genus of grace.~Aquin.: SMT FS Q[111] A[
1015 2, 111 | opposed. But even ~sanctifying grace, whereby we are justified,
1016 2, 111 | justified freely [gratis] by His grace." ~Hence sanctifying grace
1017 2, 111 | grace." ~Hence sanctifying grace ought not to be divided
1018 2, 111 | divided against gratuitous grace.~Aquin.: SMT FS Q[111] A[
1019 2, 111 | Apostle attributes both to grace, viz. to sanctify ~and to
1020 2, 111 | second (Rm. 2:6): "And if by grace, it is not now by works,
1021 2, 111 | now by works, otherwise ~grace is no more grace." Therefore
1022 2, 111 | otherwise ~grace is no more grace." Therefore grace can be
1023 2, 111 | no more grace." Therefore grace can be distinguished by
1024 2, 111 | Hier. iv). And hence since grace is ordained to lead men
1025 2, 111 | thus there is a twofold grace: one whereby man himself
1026 2, 111 | this is called "sanctifying grace"; the other is that whereby ~
1027 2, 111 | gift is ~called "gratuitous grace," since it is bestowed on
1028 2, 111 | not called sanctifying ~grace. And it is of this that
1029 2, 111 | 1 Para. 1/1~Reply OBJ 1: Grace is said to make pleasing,
1030 2, 111 | 2 Para. 1/1~Reply OBJ 2: Grace, inasmuch as it is gratuitously
1031 2, 111 | not ~reckoned according to grace, but according to debt."
1032 2, 111 | especially merit ~the name of grace.~Aquin.: SMT FS Q[111] A[
1033 2, 111 | Reply OBJ 3: Sanctifying grace adds to the notion of gratuitous
1034 2, 111 | the notion of gratuitous grace ~something pertaining to
1035 2, 111 | pertaining to the nature of grace, since it makes man pleasing ~
1036 2, 111 | God. And hence gratuitous grace which does not do this keeps
1037 2, 111 | sanctifying and non-sanctifying grace.~Aquin.: SMT FS Q[111] A[
1038 2, 111 | Thes. Para. 1/1~Whether grace is fittingly divided into
1039 2, 111 | operating and cooperating grace?~Aquin.: SMT FS Q[111] A[
1040 2, 111 | OBJ 1: It would seem that grace is not fittingly divided
1041 2, 111 | operating ~and cooperating grace. For grace is an accident,
1042 2, 111 | and cooperating grace. For grace is an accident, as stated
1043 2, 111 | its subject. Therefore no grace can ~be called operating.~
1044 2, 111 | 1/1~OBJ 2: Further, if grace operates anything in us
1045 2, 111 | justification. But not only grace works this. For Augustine
1046 2, 111 | thyself." Therefore no grace ought to be called simply
1047 2, 111 | the principal agent. But grace works in us more than free-will, ~
1048 2, 111 | sheweth mercy." Therefore no grace ought to be ~called cooperating. ~
1049 2, 111 | and cooperate. Therefore grace is not fittingly divided
1050 2, 111 | moves us to ~good pertain to grace. Therefore grace is fittingly
1051 2, 111 | pertain to grace. Therefore grace is fittingly divided into ~
1052 2, 111 | stated above (Q[110], A[2]) grace may be taken in two ~ways;
1053 2, 111 | 3~Now in both these ways grace is fittingly divided into
1054 2, 111 | we ~speak of "operating grace." But in that effect in
1055 2, 111 | we speak of ~"cooperating grace." Now there is a double
1056 2, 111 | act, we speak of operating grace. But there is ~another,
1057 2, 111 | we speak of ~cooperating grace. Hence after the aforesaid
1058 2, 111 | may perfect." And thus if grace is taken for God's gratuitous
1059 2, 111 | operating and cooperating grace.~Aquin.: SMT FS Q[111] A[
1060 2, 111 | 2] Body Para. 3/3~But if grace is taken for the habitual
1061 2, 111 | there is a ~double effect of grace, even as of every other
1062 2, 111 | outwardly. And thus habitual grace, ~inasmuch as it heals and
1063 2, 111 | God, ~is called operating grace; but inasmuch as it is the
1064 2, 111 | it is called ~cooperating grace.~Aquin.: SMT FS Q[111] A[
1065 2, 111 | Reply OBJ 1: Inasmuch as grace is a certain accidental
1066 2, 111 | movement is not the cause of ~grace, but the effect; hence the
1067 2, 111 | whole operation pertains to grace.~Aquin.: SMT FS Q[111] A[
1068 2, 111 | the ~means of operating grace. And hence, the end being
1069 2, 111 | being already intended, ~grace cooperates with us. ~Aquin.:
1070 2, 111 | Operating and cooperating grace are the same grace; but
1071 2, 111 | cooperating grace are the same grace; but are ~distinguished
1072 2, 111 | Thes. Para. 1/1~Whether grace is fittingly divided into
1073 2, 111 | prevenient and subsequent grace?~Aquin.: SMT FS Q[111] A[
1074 2, 111 | OBJ 1: It would seem that grace is not fittingly divided
1075 2, 111 | prevenient ~and subsequent. For grace is an effect of the Divine
1076 2, 111 | first loved us." ~Therefore grace ought not to be divided
1077 2, 111 | there is but one sanctifying grace in man, since it is ~sufficient,
1078 2, 111 | according to 2 Cor. 12:9: "My grace is sufficient for thee." ~
1079 2, 111 | before and after. Therefore grace is not ~fittingly divided
1080 2, 111 | Para. 1/1~OBJ 3: Further, grace is known by its effects.
1081 2, 111 | it with regard to these, ~grace must be divided into prevenient
1082 2, 111 | are infinite species of grace. Now no art takes note of
1083 2, 111 | infinite in number. Hence grace is not fittingly divided
1084 2, 111 | 1~On the contrary, God's grace is the outcome of His mercy.
1085 2, 111 | will follow me." Therefore grace is fittingly divided into ~
1086 2, 111 | Para. 1/1~I answer that, As grace is divided into operating
1087 2, 111 | subsequent, howsoever we consider grace. Now there are five effects
1088 2, 111 | there are five effects of ~grace in us: of these, the first
1089 2, 111 | reach glory. And hence ~grace, inasmuch as it causes the
1090 2, 111 | and prior to that, so may grace be called ~prevenient and
1091 2, 111 | anything but prevenient. But grace signifies a temporal effect, ~
1092 2, 111 | follow another; and thus grace may be both ~prevenient
1093 2, 111 | prevenient and subsequent grace does not ~divide grace in
1094 2, 111 | subsequent grace does not ~divide grace in its essence, but only
1095 2, 111 | operating and cooperating grace. For subsequent grace, inasmuch
1096 2, 111 | cooperating grace. For subsequent grace, inasmuch as it ~pertains
1097 2, 111 | distinct from prevenient grace ~whereby we are at present
1098 2, 111 | be said of the light of grace, ~since the notion of neither
1099 2, 111 | Although the effects of grace may be infinite in number, ~
1100 2, 111 | 1/1~Whether gratuitous grace is rightly divided by the
1101 2, 111 | would seem that gratuitous grace is not rightly divided by
1102 2, 111 | be called a ~gratuitous grace. Now there are an infinite
1103 2, 111 | OBJ 2: Further, gratuitous grace is distinguished from sanctifying ~
1104 2, 111 | distinguished from sanctifying ~grace. But faith pertains to sanctifying
1105 2, 111 | pertains to sanctifying grace, since we are justified
1106 2, 111 | not correct to divide the grace of healing and kinds of
1107 2, 111 | above (A[1]), gratuitous grace is ordained to ~this, viz.
1108 2, 111 | persuading. Hence gratuitous grace ~embraces whatever a man
1109 2, 111 | and thus there is the "grace of ~healing," or merely
1110 2, 111 | Para. 1/1~Reply OBJ 3: The grace of healing is distinguished
1111 2, 111 | 1/1~Whether gratuitous grace is nobler than sanctifying
1112 2, 111 | nobler than sanctifying grace?~Aquin.: SMT FS Q[111] A[
1113 2, 111 | would seem that gratuitous grace is nobler than sanctifying ~
1114 2, 111 | nobler than sanctifying ~grace. For "the people's good
1115 2, 111 | i, 2). Now sanctifying grace is ordained to the ~good
1116 2, 111 | alone, whereas gratuitous grace is ordained to the common ~
1117 2, 111 | 1],4). Hence gratuitous ~grace is nobler than sanctifying
1118 2, 111 | nobler than sanctifying grace.~Aquin.: SMT FS Q[111] A[
1119 2, 111 | others. But by sanctifying grace a man is ~perfected only
1120 2, 111 | himself; whereas by gratuitous grace a man works for ~the perfection
1121 2, 111 | others. Hence gratuitous grace is nobler than ~sanctifying
1122 2, 111 | nobler than ~sanctifying grace.~Aquin.: SMT FS Q[111] A[
1123 2, 111 | animals. Now sanctifying grace is common to all ~members
1124 2, 111 | the Church, but gratuitous grace is the proper gift of the ~
1125 2, 111 | Church. Hence gratuitous grace is nobler than ~sanctifying
1126 2, 111 | nobler than ~sanctifying grace.~Aquin.: SMT FS Q[111] A[
1127 2, 111 | pertains to ~sanctifying grace. Hence sanctifying grace
1128 2, 111 | grace. Hence sanctifying grace is more noble than gratuitous ~
1129 2, 111 | more noble than gratuitous ~grace.~Aquin.: SMT FS Q[111] A[
1130 2, 111 | means. But sanctifying grace ordains a man immediately
1131 2, 111 | end, whereas gratuitous grace ordains a man to what is ~
1132 2, 111 | And hence sanctifying ~grace is nobler than gratuitous
1133 2, 111 | is nobler than gratuitous grace.~Aquin.: SMT FS Q[111] A[
1134 2, 111 | ordained to it. Now gratuitous grace is ordained to the ~common
1135 2, 111 | order, whereas ~sanctifying grace is ordained to the separate
1136 2, 111 | God. ~Hence sanctifying grace is the nobler.~Aquin.: SMT
1137 2, 111 | Reply OBJ 2: If gratuitous grace could cause a man to have
1138 2, 111 | man to have sanctifying ~grace, it would follow that the
1139 2, 111 | follow that the gratuitous grace was the nobler; even as ~
1140 2, 111 | lit up. But by gratuitous grace a man cannot cause ~another
1141 2, 111 | himself has by sanctifying ~grace; but he causes certain dispositions
1142 2, 111 | towards it. Hence gratuitous ~grace needs not to be the more
1143 2, 112 | Para. 1/1 - OF THE CAUSE OF GRACE (FIVE ARTICLES)~We must
1144 2, 112 | now consider the cause of grace; and under this head there
1145 2, 112 | is the efficient cause of grace?~(2) Whether any disposition
1146 2, 112 | any disposition towards grace is needed on the part of
1147 2, 112 | such a disposition can make grace follow of necessity?~(4)
1148 2, 112 | of necessity?~(4) Whether grace is equal in all?~(5) Whether
1149 2, 112 | anyone may know that he has grace?~Aquin.: SMT FS Q[112] A[
1150 2, 112 | God alone is the cause of grace?~Aquin.: SMT FS Q[112] A[
1151 2, 112 | alone is not the cause of grace. For it is ~written (Jn.
1152 2, 112 | is ~written (Jn. 1:17): "Grace and truth came by Jesus
1153 2, 112 | creature may be the cause of ~grace.~Aquin.: SMT FS Q[112] A[
1154 2, 112 | sacraments of the New Law cause ~grace, whereas the sacraments
1155 2, 112 | is ~not the only cause of grace.~Aquin.: SMT FS Q[112] A[
1156 2, 112 | enlightened, and perfected by grace. ~Therefore God is not the
1157 2, 112 | is not the only cause of grace.~Aquin.: SMT FS Q[112] A[
1158 2, 112 | 12): "The Lord will give grace ~and glory."~Aquin.: SMT
1159 2, 112 | effect. Now the gift of grace surpasses ~every capability
1160 2, 112 | any creature should cause grace. For it is as ~necessary
1161 2, 112 | humanity does not cause grace by ~its own power, but by
1162 2, 112 | causes our ~salvation by grace, the Divine power being
1163 2, 112 | are derived from Christ, ~grace is instrumentally caused
1164 2, 112 | justifying them through grace. Hence Dionysius ~says (
1165 2, 112 | preparation and disposition for grace is required on man's ~part?~
1166 2, 112 | preparation or disposition for grace is ~required on man's part,
1167 2, 112 | not reckoned according to grace, but ~according to debt."
1168 2, 112 | away with the notion of grace.~Aquin.: SMT FS Q[112] A[
1169 2, 112 | preparing himself to ~have grace. But to some who are going
1170 2, 112 | who are going on sinning grace is given, as is ~clear in
1171 2, 112 | case of Paul, who received grace whilst he was "breathing ~
1172 2, 112 | Hence no preparation for grace is required on man's part.~
1173 2, 112 | appears in creation, to ~which grace is compared, which is called "
1174 2, 112 | has infinite power, causes grace, as stated above (A[1]~).
1175 2, 112 | on man's part to obtain grace.~Aquin.: SMT FS Q[112] A[
1176 2, 112 | stated above (Q[111], A[2]), grace is taken in two ~ways: first,
1177 2, 112 | soul to good. Now taking grace in the first sense, a certain ~
1178 2, 112 | certain ~preparation of grace is required for it, since
1179 2, 112 | matter. But if we speak of grace as it signifies a help from
1180 2, 112 | for receiving ~the gift of grace is an act of the free-will
1181 2, 112 | certain preparation of man for grace is simultaneous with ~the
1182 2, 112 | simultaneous with ~the infusion of grace; and this operation is meritorious,
1183 2, 112 | meritorious, not indeed of ~grace, which is already possessed -
1184 2, 112 | the gift of sanctifying grace, and yet it is from God'
1185 2, 112 | is not yet justified by ~grace, and merit can only arise
1186 2, 112 | merit can only arise from grace, as will be seen further
1187 2, 112 | cannot prepare himself for grace unless God ~prevent and
1188 2, 112 | this preparation precedes grace. But He ~sometimes moves
1189 2, 112 | good, and man receives ~grace suddenly, according to Jn.
1190 2, 112 | come; and hence he received grace ~suddenly.~Aquin.: SMT FS
1191 2, 112 | likewise, when God infuses grace into a soul, no preparation
1192 2, 112 | Thes. Para. 1/1~Whether grace is necessarily given to
1193 2, 112 | OBJ 1: It would seem that grace is necessarily given to
1194 2, 112 | whoever prepares ~himself for grace, or to whoever does what
1195 2, 112 | Him. Hence he ~receives grace of necessity.~Aquin.: SMT
1196 2, 112 | why ~God does not bestow grace on the devil, is that he
1197 2, 112 | anyone is willing to receive grace ~it is bestowed on them
1198 2, 112 | Nom. iv). Now the good of grace is better than the good
1199 2, 112 | more ~does it seem that grace is necessarily bestowed
1200 2, 112 | whoever prepares ~himself for grace.~Aquin.: SMT FS Q[112] A[
1201 2, 112 | not necessarily receive grace from God.~Aquin.: SMT FS
1202 2, 112 | man's preparation for grace is ~from God, as Mover,
1203 2, 112 | necessity that it should obtain grace, since the ~gift of grace
1204 2, 112 | grace, since the ~gift of grace exceeds every preparation
1205 2, 112 | He moves should attain to grace, he will ~infallibly attain
1206 2, 112 | already "informed" with grace; for if ~they did not receive
1207 2, 112 | if ~they did not receive grace, it would be against the
1208 2, 112 | movement of free-will before ~grace, it is speaking in the sense
1209 2, 112 | first cause of the defect of grace is on our part; but ~the
1210 2, 112 | cause of the bestowal of grace is on God's according to
1211 2, 112 | Thes. Para. 1/1~Whether grace is greater in one than in
1212 2, 112 | OBJ 1: It would seem that grace is not greater in one than
1213 2, 112 | one than in another. ~For grace is caused in us by the Divine
1214 2, 112 | all." Therefore all obtain grace from Him ~equally.~Aquin.:
1215 2, 112 | cannot be more or ~less. But grace is the greatest possible,
1216 2, 112 | Para. 1/1~OBJ 3: Further, grace is the soul's life, as stated
1217 2, 112 | Hence, neither is there ~in grace.~Aquin.: SMT FS Q[112] A[
1218 2, 112 | every one of us is ~given grace according to the measure
1219 2, 112 | Hence all have not an ~equal grace.~Aquin.: SMT FS Q[112] A[
1220 2, 112 | first magnitude, sanctifying grace cannot be greater ~or less,
1221 2, 112 | less, since, of its nature, grace joins man to the Highest
1222 2, 112 | as regards the subject, grace can receive more or less, ~
1223 2, 112 | perfectly enlightened by grace than another. ~And a certain
1224 2, 112 | who prepares himself ~for grace; since he who is better
1225 2, 112 | who is better prepared for grace, receives more ~grace. Yet
1226 2, 112 | for grace, receives more ~grace. Yet it is not here that
1227 2, 112 | Who dispenses His gifts of grace variously, in ~order that
1228 2, 112 | every one of us is given grace according to the measure ~
1229 2, 112 | first kind of magnitude of ~grace; since grace cannot be greater
1230 2, 112 | magnitude of ~grace; since grace cannot be greater by ordaining
1231 2, 112 | and remissness, ~both in grace and in final glory as regards
1232 2, 112 | partakes of the life of grace accidentally, and ~hence
1233 2, 112 | man can know that he has grace?~Aquin.: SMT FS Q[112] A[
1234 2, 112 | man can know that he has grace. For grace by ~its physical
1235 2, 112 | know that he has grace. For grace by ~its physical reality
1236 2, 112 | ad lit. xii, 31). Hence grace may be known ~most certainly
1237 2, 112 | certainly by one who has grace.~Aquin.: SMT FS Q[112] A[
1238 2, 112 | is a gift of God, so is grace. But whoever ~receives knowledge
1239 2, 112 | reason, whoever receives grace from God, knows ~that he
1240 2, 112 | God, knows ~that he has grace.~Aquin.: SMT FS Q[112] A[
1241 2, 112 | Much more, therefore, may grace, which is spiritual light,
1242 2, 112 | given us from God." Now grace is God's first ~gift. Hence,
1243 2, 112 | Hence, the man who receives grace by the Holy Spirit, by the
1244 2, 112 | same ~Holy Spirit knows the grace given to him.~Aquin.: SMT
1245 2, 112 | which is not apart from grace. Hence a man ~may know that
1246 2, 112 | man ~may know that he has grace.~Aquin.: SMT FS Q[112] A[
1247 2, 112 | hatred." Now sanctifying grace maketh a man ~worthy of
1248 2, 112 | whether he has ~sanctifying grace.~Aquin.: SMT FS Q[112] A[
1249 2, 112 | anyone may know that he has grace, for God by a ~special privilege
1250 2, 112 | Paul (2 Cor. 12:9): ~"My grace is sufficient for thee."~
1251 2, 112 | one can know that he has grace. For certitude about a ~
1252 2, 112 | principle. But the ~principle of grace and its object is God, Who
1253 2, 112 | with certainty that he has grace, according to ~1 Cor. 4:
1254 2, 112 | anyone may ~know he has grace, when he is conscious of
1255 2, 112 | But it is otherwise with grace and charity and ~such like,
1256 2, 112 | But the object or end of grace is unknown to us on account ~
1257 2, 112 | for certain that we have grace to enable us to ~merit them.
1258 2, 113 | 1/1 - OF THE EFFECTS OF GRACE (TEN ARTICLES)~We have now
1259 2, 113 | to consider the effect of grace; (1) the justification of ~
1260 2, 113 | the effect of operating grace; and (2) merit, which ~is
1261 2, 113 | the effect of cooperating grace. Under the first head there
1262 2, 113 | the ungodly?~(2) Whether grace is required for it?~(3)
1263 2, 113 | Whether the infusion of grace is required for the remission
1264 2, 113 | ungodly, no infusion of grace is required. For ~anyone
1265 2, 113 | guilt and the state of ~grace are not immediate contraries;
1266 2, 113 | wherein a man has neither grace nor guilt. Hence a man may
1267 2, 113 | being brought to a state of grace.~Aquin.: SMT FS Q[113] A[
1268 2, 113 | sin." Now the infusion of grace puts something into our ~
1269 2, 113 | Hence the infusion of grace is not ~required for the
1270 2, 113 | sin is remitted without grace.~Aquin.: SMT FS Q[113] A[
1271 2, 113 | Justified freely by His ~grace."~Aquin.: SMT FS Q[113]
1272 2, 113 | is taken away by sin, is grace, whereby a man is made worthy
1273 2, 113 | without the infusion of grace.~Aquin.: SMT FS Q[113] A[
1274 2, 113 | restored to man ~by the gift of grace; and hence although a man
1275 2, 113 | sinning may be ~without grace and without guilt, yet that
1276 2, 113 | can only be because he has grace.~Aquin.: SMT FS Q[113] A[
1277 2, 113 | implies a certain effect of grace, as stated above (Q[110], ~
1278 2, 113 | effected by sanctifying grace. ~Now God does not confine
1279 2, 113 | the gift of sanctifying grace is sometimes ~bestowed by
1280 2, 113 | Para. 1/1~OBJ 3: Further, grace is preserved by the same
1281 2, 113 | ever made just by Him." Now grace is preserved in ~man without
1282 2, 113 | the Father by justifying grace without a ~movement of the
1283 2, 113 | infuses the gift of justifying grace that at the ~same time He
1284 2, 113 | free-will to accept the gift of grace, in such as ~are capable
1285 2, 113 | carnal generation, so also is grace given them by ~Christ through
1286 2, 113 | does not ~obtain justifying grace by the exterior rite of
1287 2, 113 | and the gift of justifying grace does not hold. For the gift
1288 2, 113 | the gift of ~justifying grace especially ordains a man
1289 2, 113 | the infusion of justifying grace there is a certain ~transmutation
1290 2, 113 | But the conservation of grace is without transmutation:
1291 2, 113 | resisteth the proud and giveth grace to the ~humble"; and again
1292 2, 113 | according to the purpose of the grace of God." Hence it is clear
1293 2, 113 | 2: Further, infusion of grace and remission of sins are
1294 2, 113 | reckoned with ~the infusion of grace.~Aquin.: SMT FS Q[113] A[
1295 2, 113 | ungodly, viz. the infusion of grace, the ~movement of the free-will
1296 2, 113 | there is the ~infusion of grace; on the part of the free-will
1297 2, 113 | Reply OBJ 2: The infusion of grace and the remission of sin
1298 2, 113 | the same act God bestows grace and ~remits sin. Secondly,
1299 2, 113 | which is taken ~away, and grace, which is infused; just
1300 2, 113 | successively by its subject. Now grace may be ~greater or less,
1301 2, 113 | seeing that the infusion of grace is ~required for the justification
1302 2, 113 | hence it must proceed from grace, ~without which there is
1303 2, 113 | operating by this form. Hence ~grace is first infused, and then
1304 2, 113 | 1/1~OBJ 5: Further, if grace is infused into the soul,
1305 2, 113 | caused by the ~justifying grace of the Holy Spirit. Now
1306 2, 113 | the gloss says that ~"the grace of the Holy Ghost knows
1307 2, 113 | origin in the infusion of grace. For it is by grace that
1308 2, 113 | infusion of grace. For it is by grace that free-will is ~moved
1309 2, 113 | remitted. Now the infusion of grace takes place in an ~instant
1310 2, 113 | God, in order to infuse grace into the soul, needs no ~
1311 2, 113 | disposition for the reception of grace He makes suddenly, sometimes ~
1312 2, 113 | is a first instant that grace ~inheres; and in all the
1313 2, 113 | Whether the infusion of grace is naturally the first of
1314 2, 113 | seem that the infusion of grace is not what is naturally ~
1315 2, 113 | evil, and the infusion of grace regards the turning to good.
1316 2, 113 | naturally before the infusion of grace.~Aquin.: SMT FS Q[113] A[
1317 2, 113 | disposition for the reception ~of grace. Therefore it naturally
1318 2, 113 | precedes the infusion of grace.~Aquin.: SMT FS Q[113] A[
1319 2, 113 | naturally before the infusion of grace.~Aquin.: SMT FS Q[113] A[
1320 2, 113 | effect. Now the ~infusion of grace is the cause of whatever
1321 2, 113 | first is ~the infusion of grace; the second, the free-will'
1322 2, 113 | Mover is the infusion ~of grace, as stated above (A[6]);
1323 2, 113 | ungodly is the ~infusion of grace; the second is the free-will'
1324 2, 113 | And since the infusion of grace and the ~remission of sin
1325 2, 113 | nature ~the infusion of grace is prior to the freeing
1326 2, 113 | obtaining of justifying grace. Or it may be said that
1327 2, 113 | whereto" is justice; and that ~grace is the cause of the forgiveness
1328 2, 113 | precedes the reception of grace in the order of nature,
1329 2, 113 | follows the ~infusion of grace.~Aquin.: SMT FS Q[113] A[
1330 2, 113 | ungodly that we ~attain the grace of a wayfarer. Now by glorification
1331 2, 113 | glorification we receive heavenly ~grace, which is greater. Hence
1332 2, 113 | greater ~than the gift of grace that sanctifies the ungodly;
1333 2, 113 | quantity, and thus the gift of grace that justifies the ungodly
1334 2, 113 | the just, for the gift of ~grace exceeds the worthiness of
1335 2, 113 | same genus. But the good of grace ~in one is greater than
1336 2, 113 | charity belongs to the grace of the faithful." Therefore
1337 2, 113 | is naturally capable of grace; since from its having been
1338 2, 113 | is fit to receive God by grace, as Augustine ~says, in
1339 2, 113 | naturally acquire ~justifying grace by his own action, but by
1340 2, 114 | the effect of cooperating grace; ~and under this head there
1341 2, 114 | God?~(2) Whether without grace anyone can merit eternal
1342 2, 114 | 3) Whether anyone with grace may merit eternal life condignly?~(
1343 2, 114 | instrumentality of charity that ~grace is the principle of merit?~(
1344 2, 114 | man may merit the first grace for himself?~(6) Whether
1345 2, 114 | for himself an increase of grace or charity?~(9) Whether
1346 2, 114 | 1~Whether anyone without grace can merit eternal life?~
1347 2, 114 | would seem that without grace anyone can merit eternal
1348 2, 114 | endowments and without grace can merit beatitude which
1349 2, 114 | And thus if ~he who has grace can merit eternal life to
1350 2, 114 | more may he ~who has no grace.~Aquin.: SMT FS Q[114] A[
1351 2, 114 | has not hitherto had his grace. Much more, therefore, would
1352 2, 114 | seem that ~a man without grace may merit eternal life.~
1353 2, 114 | Apostle says (Rm. 6:23): "The grace of God, life ~everlasting."~
1354 2, 114 | answer that, Man without grace may be looked at in two
1355 2, 114 | before being restored by grace. Therefore, if we speak
1356 2, 114 | merit eternal ~life without grace, by his purely natural endowments,
1357 2, 114 | supernatural gift, ~which we call grace. But if we speak of man
1358 2, 114 | which is brought about ~by grace. For the sinner deserves
1359 2, 114 | strength, but by the help of grace; and in this way ~its act
1360 2, 114 | 1/1~Reply OBJ 2: Without grace a man cannot have a work
1361 2, 114 | a work ~proceeding from grace, since the more perfect
1362 2, 114 | Para. 1/1~Whether a man in grace can merit eternal life condignly?~
1363 2, 114 | would seem that a man in grace cannot merit eternal life ~
1364 2, 114 | Further, on Rm. 6:23, "The grace of God, life everlasting,"
1365 2, 114 | He preferred to say 'The grace of God, life ~everlasting,'
1366 2, 114 | would ~seem that a man with grace cannot merit life everlasting
1367 2, 114 | nature. Therefore ~with grace a man cannot merit eternal
1368 2, 114 | as it proceeds from the ~grace of the Holy Ghost. If it
1369 2, 114 | as it proceeds ~from the grace of the Holy Ghost moving
1370 2, 114 | depends on ~the dignity of grace, whereby a man, being made
1371 2, 114 | Para. 1/1~Reply OBJ 3: The grace of the Holy Ghost which
1372 2, 114 | virtually. So likewise by grace of the ~Holy Ghost dwells
1373 2, 114 | Thes. Para. 1/1~Whether grace is the principle of merit
1374 2, 114 | OBJ 1: It would seem that grace is not the principle of
1375 2, 114 | merit for himself the first grace?~Aquin.: SMT FS Q[114] A[
1376 2, 114 | merit for himself the first grace, ~because, as Augustine
1377 2, 114 | is justified by the first grace. Therefore a man may merit
1378 2, 114 | man may merit the ~first grace.~Aquin.: SMT FS Q[114] A[
1379 2, 114 | OBJ 2: Further, God gives grace only to the worthy. Now,
1380 2, 114 | we may merit the first grace condignly.~Aquin.: SMT FS
1381 2, 114 | subsequent works, merit the first grace already ~received from God.~
1382 2, 114 | contrary, The nature of grace is repugnant to reward of
1383 2, 114 | not ~reckoned according to grace but according to debt."
1384 2, 114 | may not merit the first grace.~Aquin.: SMT FS Q[114] A[
1385 2, 114 | answer that, The gift of grace may be considered in two
1386 2, 114 | all merit ~is repugnant to grace, since as the Apostle says (
1387 2, 114 | says (Rm. 11:6), "if by ~grace, it is not now by works."
1388 2, 114 | merit of him who has not grace, both because it exceeds
1389 2, 114 | and because previous to grace a man in the state of sin
1390 2, 114 | obstacle to his meriting grace, viz. sin. But when anyone
1391 2, 114 | sin. But when anyone has grace, the ~grace already possessed
1392 2, 114 | when anyone has grace, the ~grace already possessed cannot
1393 2, 114 | the term ~of the work, but grace is the principle of all
1394 2, 114 | virtue ~of the preceding grace, it would not be the first
1395 2, 114 | it would not be the first grace. Hence it is ~manifest that
1396 2, 114 | merit for himself the first grace.~Aquin.: SMT FS Q[114] A[
1397 2, 114 | first act must flow from ~grace; and thus it cannot be meritorious
1398 2, 114 | meritorious of the first grace. Therefore ~man is justified
1399 2, 114 | 1~Reply OBJ 2: God gives grace to none but to the worthy,
1400 2, 114 | worthy, but that by His grace He makes them worthy, Who ~
1401 2, 114 | proceeds from the first grace as from ~its principle;
1402 2, 114 | comparison between gifts of grace and gifts of men.~Aquin.:
1403 2, 114 | man can merit the first grace for another?~Aquin.: SMT
1404 2, 114 | man can merit the first grace for another. ~Because on
1405 2, 114 | healing is brought about by grace. Hence a man can merit the
1406 2, 114 | man can merit the first ~grace for another.~Aquin.: SMT
1407 2, 114 | only be brought about by grace, ~it seems that one man
1408 2, 114 | merit for another his first grace.~Aquin.: SMT FS Q[114] A[
1409 2, 114 | dwellings." Now it is through grace alone that anyone is ~received
1410 2, 114 | obtain for another his first grace.~Aquin.: SMT FS Q[114] A[
1411 2, 114 | one can merit the first ~grace for another.~Aquin.: SMT
1412 2, 114 | condignly for another his first grace, save Christ ~alone; since
1413 2, 114 | everlasting ~through the gift of grace; hence condign merit does
1414 2, 114 | is moved by God through grace, not only so as ~to reach
1415 2, 114 | one may merit the first grace for another congruously;
1416 2, 114 | congruously; because a man ~in grace fulfils God's will, and
1417 2, 114 | fall, ~even as his first grace. Much more, therefore, may
1418 2, 114 | Further, when a man is once in grace he merits life everlasting ~
1419 2, 114 | unless he is restored by grace. Hence ~it would seem that
1420 2, 114 | on the motion of Divine ~grace, and this motion is interrupted
1421 2, 114 | motion of the preceding grace not extending to ~them.
1422 2, 114 | whereby one merits the first grace for ~another, is prevented
1423 2, 114 | merit for another his first grace, ~because there is no impediment (
1424 2, 114 | justice after the merit of ~grace.~Aquin.: SMT FS Q[114] A[
1425 2, 114 | except by the act of final grace, but only "conditionally," ~
1426 2, 114 | sometimes ~the act of the last grace is not more, but less meritorious
1427 2, 114 | may merit the increase of grace or charity?~Aquin.: SMT
1428 2, 114 | cannot merit an increase of grace or ~charity. For when anyone
1429 2, 114 | increase of charity or ~grace, it would follow that, when
1430 2, 114 | would follow that, when his grace has been increased, he could ~
1431 2, 114 | the principle of ~merit is grace or charity, as was shown
1432 2, 114 | no ~one can merit greater grace or charity than he has.~
1433 2, 114 | every act flowing ~from grace or charity, as by every
1434 2, 114 | therefore, the increase of grace or charity falls under ~
1435 2, 114 | Hence it would follow ~that grace or charity is increased
1436 2, 114 | Hence the increase of grace or charity falls under merit.~
1437 2, 114 | whatever the motion of grace ~reaches to, falls under
1438 2, 114 | term of the movement of grace is eternal life; and ~progress
1439 2, 114 | the increase of charity or grace ~according to Prov. 4:18: "
1440 2, 114 | And thus the increase of grace falls under condign merit.~
1441 2, 114 | Reply OBJ 2: The increase of grace is not above the virtuality
1442 2, 114 | virtuality of the ~pre-existing grace, although it is above its
1443 2, 114 | merits the increase of ~grace, equally with the consummation
1444 2, 114 | with the consummation of grace which is eternal life. But ~
1445 2, 114 | own time, so ~neither is grace increased at once, but in
1446 2, 114 | disposed for the increase of grace.~Aquin.: SMT FS Q[114] A[
1447 2, 114 | merit of anyone that is in grace. ~Now men obtain perseverance
1448 2, 114 | the merit of whoever has grace.~Aquin.: SMT FS Q[114] A[
1449 2, 114 | 3: Further, increase of grace is greater than perseverance
1450 2, 114 | than perseverance in the ~grace we already possess. But
1451 2, 114 | may merit an increase of grace, as ~was stated above (A[
1452 2, 114 | merit perseverance ~in the grace he has already.~Aquin.:
1453 2, 114 | determined to good by consummate grace, ~which will be in glory;
1454 2, 114 | impetrate of God in prayer the grace ~of perseverance either
1455 2, 114 | concerns the ~increase of grace, as was explained above.~
1456 2, 114 | merit, even as increase of grace, and ~everything whereby
1457 2, 114 | beatitude after the first ~grace. For God gives men, both
1458 2, 1 | presumption), but with the help of grace; and if he perseveres therein ~
1459 2, 1 | Further, the operation of grace proceeds in orderly fashion
1460 2, 1 | seems that the operation of grace also began with perfect
1461 2, 1 | ultimate consummation of grace was effected by Christ, ~
1462 2, 1 | second refers to the order of grace, in relation to which all ~
1463 2, 1 | sanctification of a creature by grace, and its ~consummation by
1464 2, 1 | other effects of sanctifying grace. The other is that ~Christ'
1465 2, 2 | can do without the help of grace, then we are bound to do
1466 2, 2 | without the aid of healing grace, such as to ~love God and
1467 2, 2 | faith. ~But with the help of grace we can do this, for this
1468 2, 2 | 7] Body Para. 3/3~After grace had been revealed, both
1469 2, 2 | renewed the world ~through the grace of the Holy Ghost; and again,
1470 2, 2 | consequently, when once grace had been revealed, all were ~
1471 2, 2 | the free-will moved with grace ~by God. Therefore every
1472 2, 2 | of the will ~moved by the grace of God, so that it is subject
1473 2, 4 | 1~OBJ 3: Further, God's grace, by its advent, has no less
1474 2, 4 | it seems unfitting that grace should deprive man of a
1475 2, 4 | 3 Para. 1/2~Reply OBJ 3: Grace causes faith not only when
1476 2, 4 | lighting up the air. Hence grace ~is not less effective when
1477 2, 4 | disposition of the subject, that grace does not cause faith in
1478 2, 4 | sin does not ~take away grace from one who has already
1479 2, 4 | To one is given" this grace and "to ~another" that.
1480 2, 5 | were either confirmed in grace, or had ~fallen from it,
1481 2, 5 | they were confirmed in grace or fell from it, and in
1482 2, 5 | before their confirmation in grace, and man before sin, did
1483 2, 5 | before their confirmation in grace, or ~in man before sin,
1484 2, 5 | created with the gift of grace, we must needs say ~that
1485 2, 5 | happiness, by ~reason of grace received but not yet consummated,
1486 2, 5 | faith is a gift of Divine grace, according to Eph. 2:8: ~"
1487 2, 5 | according to Eph. 2:8: ~"By grace you are saved through faith . . .
1488 2, 5 | demons lost their gifts of grace by ~sinning. Therefore faith
1489 2, 5 | Faith, which is a gift of grace, inclines man to believe, ~
1490 2, 5 | have, is not a gift of ~grace. Rather are they compelled
1491 2, 5 | faith is to knowledge by grace, as the understanding of ~
1492 2, 5 | principles of knowledge by grace, as was shown above (Q[1],
1493 2, 5 | results from the ~gift of grace, which is not equally in
1494 2, 6 | written (Eph. 2:8,9): "By grace you are saved ~through faith,
1495 2, 6 | moving man inwardly ~by grace.~Aquin.: SMT SS Q[6] A[1]
1496 2, 6 | be prepared by God with grace, in order that he ~may be
1497 2, 8 | all who are in a state of grace have the gift of ~understanding? ~(
1498 2, 8 | in those who are without grace?~(6) Of the relationship
1499 2, 8 | Ghost. ~For the gifts of grace are distinct from the gifts
1500 2, 8 | understood. Now a gift of ~grace does not proceed from the
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