t is in the essence of the soul. For as
man in his intellective powers participates in the Divine knowledge
through the virtue of faith, and in his power of will participates in
the Divine love through the virtue of charity, so also in the nature
of the soul does he participate in the Divine Nature, after the
manner of a likeness, through a certain regeneration or re-creation.

Reply Obj. 1: As from the essence of the soul flows its powers, which
are the principles of deeds, so likewise the virtues, whereby the
powers are moved to act, flow into the powers of the soul from grace.
And thus grace is compared to the will as the mover to the moved,
which is the same comparison as that of a horseman to the horse--but
not as an accident to a subject.

And thereby is made clear the Reply to the Second Objection. For
grace is the principle of meritorious works through the medium of
virtues, as the essence of the soul is the principal of vital deeds
through the medium of the powers.

Reply Obj. 3: The soul is the subject of grace, as being in the
species of intellectual or rational nature. But the soul is not
classed in a species by any of its powers, since the powers are
natural properties of the soul following upon the species. Hence the
soul differs specifically in its essence from other souls, viz. of
dumb animals, and of plants. Consequently it does not follow that, if
the essence of the human soul is the subject of grace, every soul may
be the subject of grace; since it belongs to the essence of the soul,
inasmuch as it is of such a species.

Reply Obj. 4: Since the powers of the soul are natural properties
following upon the species, the soul cannot be without them. Yet,
granted that it was without them, the soul would still be called
intellectual or rational in its species, not that it would actually
have these powers, but on account of the essence of such a species,
from which these powers naturally flow.
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QUESTION 111

OF THE DIVISION OF GRACE
(In Five Articles)

We must now consider the division of grace; under which head there
are five points of inquiry:

(1) Whether grace is fittingly divided into gratuitous grace and
sanctifying grace?

(2) Of the division into operating and cooperating grace;

(3) Of the division of it into prevenient and subsequent grace;

(4) Of the division of gratuitous grace;

(5) Of the comparison between sanctifying and gratuitous grace.
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