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FIRST ARTICLE [I-II, Q. 111, Art. 1]

Whether Grace Is Fittingly Divided into Sanctifying Grace and
Gratuitous Grace?

Objection 1: It would seem that grace is not fittingly divided into
sanctifying grace and gratuitous grace. For grace is a gift of God,
as is clear from what has been already stated (Q. 110, A. 1). But man
is not therefore pleasing to God because something is given him by
God, but rather on the contrary; since something is freely given by
God, because man is pleasing to Him. Hence there is no sanctifying
grace.

Obj. 2: Further, whatever is not given on account of preceding merits
is given gratis. Now even natural good is given to man without
preceding merit, since nature is presupposed to merit. Therefore
nature itself is given gratuitously by God. But nature is condivided
with grace. Therefore to be gratuitously given is not fittingly set
down as a difference of grace, since it is found outside the genus of
grace.

Obj. 3: Further, members of a division are mutually opposed. But even
sanctifying grace, whereby we are justified, is given to us
gratuitously, according to Rom. 3:24: "Being justified freely
(_gratis_) by His grace." Hence sanctifying grace ought not to be
divided against gratuitous grace.

_On the contrary,_ The Apostle attributes both to grace, viz. to
sanctify and to be gratuitously given. For with regard to the first
he says (Eph. 1:6): "He hath graced us in His beloved son." And with
regard to the second (Rom. 2:6): "And if by grace, it is not now by
works, otherwise grace is no more grace." Therefore grace can be
distinguished by its having one only or both.

_I answer that,_ As the Apostle says (Rom. 13:1), "those things that
are of God are well ordered [Vulg.: 'those that are, are ordained by
God]." Now the order of things consists in this, that things are led
to God by other things, as Dionysius says (Coel. Hier. iv). And hence
since grace is ordained to lead men to God, this takes place in a
certain order, so that some are led to God by others.

And thus there is a twofold grace: one whereby man himself is united
to God, and this is called "sanctifying grace"; the other is that
whereby one man cooperates with another in leading him to God, and
this gift is called "gratuitous grace," since it is bestowed on a man
beyond the capability of nature, and beyond the merit of the person.
But whereas it is bestowed on a man, not to justify him, but rather
that