Dei_ elevates the soul to the supernatural order (_gratia
elevans_), while the _gratia Christi_ heals the wounds inflicted by sin,
especially concupiscence (_gratia elevans simul et sanans_).

C) The _gratia Dei_ is a gratuitous gift conferred by the Blessed Trinity
without regard to the theandric merits of Jesus Christ, whereas the
_gratia Christi_ is based entirely on those merits.

b) The Scotists hold that the distinction between _gratia Dei_ and _gratia
Christi_ is purely logical. They regard the God-man as the predestined
centre of the universe and the source of all graces.(15) The Thomists, on
the other hand, regard the grace of the angels, and that wherewith our
first parents were endowed in Paradise, purely as _gratia Dei_; they hold
that the merits of Christ did not become operative until after the Fall,
and that, consequently, there is a real distinction between the grace of
the angels and that of our first parents on the one hand, and the grace of
Christ on the other.

As it cannot reasonably be supposed that the angels are endowed with
specifically the same graces by which mankind was redeemed from sin, the
Scotists are forced to admit a distinction between the grace of Christ as
God-man (_gratia Christi Dei-hominis_) and the grace of Christ as Redeemer
(_gratia Christi Redemptoris_), so that even according to them, the
dogmatic treatise on Grace is concerned solely with the grace of Christ
_qua_ Redeemer.

Hence, grace must be more particularly defined as a gratuitous
supernatural gift _derived from the merits of Jesus Christ_.(16)

4. EXTERNAL AND INTERNAL GRACE.--External grace (_gratia externa_)
comprises all those strictly supernatural institutions which stimulate
pious thoughts and salutary resolutions in the human soul. Such are, for
example, Holy Scripture, the Church, the Sacraments, the example of Jesus
Christ, etc. Internal grace (_gratia interna_) inheres or operates
invisibly in the soul, and places it in relation with God as its
supernatural end. Internal graces are, _e.g._, the theological virtues,
the power of forgiving sins, etc. The Pelagians admitted external, but
obstinately denied internal grace.(17)

St. Paul(18) emphasizes the distinction between external and internal
grace by designating the former as "law" (_lex_, {~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER FINAL SIGMA~}) and the latt