ing outwardly the capability of operating, it is with respect
to this that we speak of cooperating grace. Hence after the aforesaid
words Augustine subjoins: "He operates that we may will; and when we
will, He cooperates that we may perfect." And thus if grace is taken
for God's gratuitous motion whereby He moves us to meritorious good,
it is fittingly divided into operating and cooperating grace.

But if grace is taken for the habitual gift, then again there is a
double effect of grace, even as of every other form; the first of
which is _being,_ and the second, _operation;_ thus the work of heat
is to make its subject hot, and to give heat outwardly. And thus
habitual grace, inasmuch as it heals and justifies the soul, or makes
it pleasing to God, is called operating grace; but inasmuch as it is
the principle of meritorious works, which spring from the free-will,
it is called cooperating grace.

Reply Obj. 1: Inasmuch as grace is a certain accidental quality, it
does not act upon the soul efficiently, but formally, as whiteness
makes a surface white.

Reply Obj. 2: God does not justify us without ourselves, because
whilst we are being justified we consent to God's justification
(_justitiae_) by a movement of our free-will. Nevertheless this
movement is not the cause of grace, but the effect; hence the whole
operation pertains to grace.

Reply Obj. 3: One thing is said to cooperate with another not merely
when it is a secondary agent under a principal agent, but when it
helps to the end intended. Now man is helped by God to will the good,
through the means of operating grace. And hence, the end being
already intended, grace cooperates with us.

Reply Obj. 4: Operating and cooperating grace are the same grace; but
are distinguished by their different effects, as is plain from what
has been said.
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THIRD ARTICLE [I-II, Q. 111, Art. 3]

Whether Grace Is Fittingly Divided into Prevenient and Subsequent
Grace?

Objection 1: It would seem that grace is not fittingly divided into
prevenient and subsequent. For grace is an effect of the Divine love.
But God's love is never subsequent, but always prevenient, according
to 1 John 4:10: "Not as though we had loved God, but because He hath
first loved us." Therefore grace ought not to be divided into
prevenient and subsequent.

Obj. 2: Further, there is but one sanctifying grace in man, since it
is sufficient, according to 2 Cor. 12:9: "My grace