297. Gratuitous Grace and Sanctifying Grace Distinguished

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Lecture Notes

Main Topics #

The Two Types of Grace #

• Gratia gratis data (gratuitous grace): Gifts exceeding natural faculty, ordered to helping others achieve union with God
• Gratia gratum faciens (sanctifying grace): Makes the soul pleasing to God, ordered to personal union with God and one’s own happiness
• The distinction parallels how one name keeps the common title while the other gains a special designation (like “habit” vs. “disposition”)

The Nine Gratuitous Graces #

Thomas divides gratuitous graces into three categories based on three necessary requirements for teaching others:

First Category - Certitude in Fundamentals (1 grace):

• Fides (Faith): Certitude about invisible things that serve as beginnings in Catholic teaching

Second Category - Mastery of Conclusions (1 grace):

• Sermo sapientiae (Speech of Wisdom): Knowledge of divine things and their chief conclusions

Third Category - Knowledge of Effects to Manifest Causes (1 grace):

• Sermo scientiae (Speech of Knowledge): Knowledge of human things through which invisible divine things are manifested

Confirmation Through Divine Power (4 graces divided into two groups):

• Gratia sanitatum (Grace of Healings): Miracles pertaining to bodily salvation
• Operatio virtutum (Operation of Virtues/Powers): Miracles manifesting divine power (sun standing still, sea dividing)
• Prophetia (Prophecy): Knowledge of contingent future things
• Discretio spirituum (Discernment of Spirits): Knowledge of hidden things of hearts

Faculty of Pronouncing (2 graces):

• Genera linguarum (Genera of Tongues): Speaking in various languages
• Interpretatio sermonum (Interpretation of Speeches): Understanding meaning of what is spoken

The Three Necessary Conditions for Teaching #

1. The teacher must have certitude about the fundamentals/beginnings of the science
2. The teacher must possess correct knowledge of the chief conclusions
3. The teacher must have abundant examples and effects that manifest the causes, and the ability to communicate suitably

Why Gratuitous Graces Have This Particular Division #

Gratuitous grace is ordered to man’s cooperation with another for leading that person back to God. Three conditions are necessary:

1. Fullness of knowledge - so one may instruct others
2. Ability to confirm teaching - through miracles and works proper to God alone, since teaching about invisible things requires divine confirmation
3. Faculty of pronouncing - the ability to articulate and communicate what one knows

Key Arguments #

Article 4: The Distinction of Gratuitous Grace #

Objection: All grace is “gratis data” (gratuitously given); why distinguish one type this way?

Response: Not all benefits divinely given should be called “gratia gratis data,” but only those exceeding the faculty of nature (like prophecy, wisdom about divine things, miracles). The common name remains while the special grace receives a distinctive designation for what makes it noteworthy.

Parallel Examples of Naming:

• Habit: keeps the common designation “disposition,” but adds note of stability
• Man vs. animals: animals without reason keep common name; animals with reason get new name “man”
• Person vs. thing: things without will and reason keep common name; those with intellect and will get designation “person”
• Wisdom vs. knowledge: episteme/scientia and sophia/sapientia - wisdom is episteme about greatest things (God), warranting a new name

Article 5: Is Gratuitous Grace More Worthy Than Sanctifying Grace? #

Objection: Gratuitous grace serves the common good of the Church; sanctifying grace serves only one person. Therefore gratuitous grace is more excellent.

Resolution Using Aristotle’s Example: The good of a multitude (army) is twofold:

1. The good in the multitude itself (order of the army)
2. The good separated from the multitude (victory, the general’s good)

The separated good is better because the other good is ordered to it. Similarly:

• Gratuitous grace orders the external ecclesiastical order (good in the multitude)
• Sanctifying grace orders man immediately to God himself (the separated, ultimate common good)
• Therefore, sanctifying grace is more worthy

Second Resolution - The Principle of Illumination: Just as the sun’s clarity surpasses that of an illuminated body (the sun illuminates AND shines, whereas the illuminated body only shines), so:

• Sanctifying grace perfects a man in himself
• Gratuitous grace enables man to work for perfection of others
• Grace that perfects oneself AND can illuminate others is greater than grace that only illuminates
• Therefore, sanctifying grace exceeds gratuitous grace in nobility

Important Definitions #

Gratia gratis data (Gratuitous Grace) #

Gifts from God that exceed natural human faculties, ordered toward the spiritual benefit of others and the establishment of faith. These gifts perfect man for his work in relation to the community and the Church’s mission.

Gratia gratum faciens (Sanctifying Grace) #

A habitual gift making the soul pleasing to God, ordered toward personal union with God and eternal happiness. This grace perfects man in himself and toward his ultimate end.

Sermo sapientiae (Speech of Wisdom) #

Abundance of wisdom and knowledge concerning divine things, enabling instruction about what pertains to faith and victory over opposition.

Sermo scientiae (Speech of Knowledge) #

Knowledge of human things and created effects through which invisible divine things are made manifest to others.

Examples & Illustrations #

The Jesuit Professor in Canada #

A Jesuit priest fluent in five languages was sent to work with Native American Indians. Despite his linguistic abilities and knowledge, he could not master the local language. Without the third requirement (ability to communicate suitably), his knowledge and wisdom could not effectively teach. The people treated him as an idiot because he lacked the faculty to pronounce their language, illustrating why all three conditions are necessary for effective teaching.

Nomenclature Across Philosophy #

Berquist illustrates how common names persist while special designations emerge for noteworthy additions:

• “Man and the animals” - man has reason (noteworthy), so gets new name; animals without reason keep common name
• “Thing and person” - person has intellect and will (noteworthy), so gets new name; things without these keep common name
• “Knowledge and wisdom” - wisdom about God (noteworthy), so gets new name; other knowledge keeps common name

The Army Example (from Aristotle) #

An army has order and arrangement among its parts, BUT the true good of the army is victory—which belongs to the general/leader. The order serves the victory. All soldiers rejoice not because of perfect formation but because of victory.

Notable Quotes #

“As the philosopher says in the 12th book of metaphysics, the good of the multitude is twofold: one which is in the multitude itself… the other which is separated from the multitude… and this is better because to this the other is ordered.” - Aquinas (citing Aristotle)

“That is a greater virtue that is able to perfect itself and also illuminate others, just as the clarity of the body that can also illuminate other bodies exceeds that which in itself shines but cannot illuminate other things.” - Aquinas

“It is one thing to know what a man ought to believe in order to obtain eternal life, another to know in which way it is useful and what reaching [or conquering] others.” - Augustine (cited by Aquinas)

Questions Addressed #

Article 4: Why Call One Type “Gratuitous Grace” When All Grace is Gratuitous? #

Question: If all grace is given freely by God (gratis data), how can one type of grace be distinguished by this name?

Answer: Only benefits exceeding natural faculty should be called “gratia gratis data.” These are distinguished from other gifts because they exceed human capacity. The common name “gratia” persists, while the special designation highlights what makes certain graces noteworthy—their supernatural character and public utility. This parallels how “animal” is common to all animals, but “man” specifically designates the animal with reason.

Article 5: Which Grace is More Worthy—Gratuitous or Sanctifying? #

Question: Since gratuitous grace serves the common good of the Church (the community’s benefit), while sanctifying grace serves only one person’s spiritual perfection, isn’t gratuitous grace more worthy?

Answer: No. The ultimate common good (God himself) is better than the good within the community (ecclesiastical order). Sanctifying grace orders man immediately to God, while gratuitous grace orders him to cooperate in the Church’s mission. Just as the good of the army (order and arrangement) serves the general’s good (victory), so ecclesiastical order serves union with God. Additionally, sanctifying grace both perfects the person in themselves AND enables illumination of others, making it superior to gratuitous grace which only illuminates others.