r terms _cogitatio_, _suasio_,
_scientia_, _cognitio_, as well as _delectatio_, _voluptas_, _desiderium_,
_caritas_, _bona voluntas_, _cupiditas_, all manifestly point to vital
acts of the soul. But even where grace is described as _vocatio_,
_illuminatio_, _illustratio_, _excitatio_, _pulsatio_, _inspiratio_, or
_tractio_, the reference can only be--if not _formaliter_, at least
_virtualiter_--to immanent vital acts of the intellect or will. This is the
concurrent teaching of SS. Augustine and Thomas Aquinas. The former says:
"God calls [us] by [our] innermost thoughts," and: "See how the Father
draws [and] by teaching delights [us]."(62) The latter quotes the
Aristotelian axiom: "_Actus moventis in moto est motus._"(63)

If the graces of the intellect and of the will are supernaturally inspired
acts of the soul, by what process does the mind of man respond to the
impulse of illumination and inspiration?

The language employed by the Fathers and councils leaves no doubt that
supernatural knowledge manifests itself mainly in judgments. But simple
apprehension and ratiocination must also play a part, (1) because these
two operations are of the essence of human thought, and the grace of
illumination always works through natural agencies; and (2) because some
intellectual apprehensions are merely condensed judgments and syllogisms.

The graces of the will naturally work through the spiritual emotions or
passions, of which there are eleven: love and hatred, joy and sadness,
desire and abhorrence, hope and despair, fear and daring, and lastly
anger. With the exception of despair (for which there is no place in the
business of salvation), all these passions have a practical relation to
good and evil and are consequently called "graces" both in Scripture and
Tradition. Love (_amor_) is the fundamental affection of the will, to
which all others are reducible, and hence the principal function of grace,
in so far as it affects the will, must consist in producing acts of
love.(64) The Council of Carthage (A. D. 418) declares that "both to know
what we must do, and to love to do it, is a gift of God."(65) It would be
a mistake, however, to identify this "love" with theological charity,
which is "a perfect love of God above all things for His own sake."(66)
Justification begins with supernatural faith, is followed by fear, hope,
and contrition, and culminates in charity.(67)

St. Augustine sometimes employs the word _caritas_ in c