he may cooperate in the justification of another, it is not
called sanctifying grace. And it is of this that the Apostle says (1
Cor. 12:7): "And the manifestation of the Spirit is given to every
man unto utility," i.e. of others.

Reply Obj. 1: Grace is said to make pleasing, not efficiently but
formally, i.e. because thereby a man is justified, and is made worthy
to be called pleasing to God, according to Col. 1:21: "He hath made
us worthy to be made partakers of the lot of the saints in light."

Reply Obj. 2: Grace, inasmuch as it is gratuitously given, excludes
the notion of debt. Now debt may be taken in two ways: first, as
arising from merit; and this regards the person whose it is to do
meritorious works, according to Rom. 4:4: "Now to him that worketh,
the reward is not reckoned according to grace, but according to
debt." The second debt regards the condition of nature. Thus we say
it is due to a man to have reason, and whatever else belongs to human
nature. Yet in neither way is debt taken to mean that God is under an
obligation to His creature, but rather that the creature ought to be
subject to God, that the Divine ordination may be fulfilled in it,
which is that a certain nature should have certain conditions or
properties, and that by doing certain works it should attain to
something further. And hence natural endowments are not a debt in the
first sense but in the second. But supernatural gifts are due in
neither sense. Hence they especially merit the name of grace.

Reply Obj. 3: Sanctifying grace adds to the notion of gratuitous
grace something pertaining to the nature of grace, since it makes man
pleasing to God. And hence gratuitous grace which does not do this
keeps the common name, as happens in many other cases; and thus the
two parts of the division are opposed as sanctifying and
non-sanctifying grace.
________________________

SECOND ARTICLE [I-II, Q. 111, Art. 2]

Whether Grace Is Fittingly Divided into Operating and Cooperating
Grace?

Objection 1: It would seem that grace is not fittingly divided into
operating and cooperating grace. For grace is an accident, as stated
above (Q. 110, A. 2). Now no accident can act upon its subject.
Therefore no grace can be called operating.

Obj. 2: Further, if grace operates anything in us it assuredly brings
about justification. But not only grace works this. For Augustine
says, on John 14:12, "the works that I do he also shall do," says
(Serm. clx