hose that
surpass the power of nature--e.g. that a fisherman should be replete
with the word of wisdom and of knowledge and the like; and such as
these are here set down as gratuitous graces.

Reply Obj. 2: Faith is enumerated here under the gratuitous graces,
not as a virtue justifying man in himself, but as implying a
super-eminent certitude of faith, whereby a man is fitted for
instructing others concerning such things as belong to the faith.
With regard to hope and charity, they belong to the appetitive power,
according as man is ordained thereby to God.

Reply Obj. 3: The grace of healing is distinguished from the general
working of miracles because it has a special reason for inducing one
to the faith, since a man is all the more ready to believe when he
has received the gift of bodily health through the virtue of faith.
So, too, to speak with divers tongues and to interpret speeches have
special efficacy in bestowing faith. Hence they are set down as
special gratuitous graces.

Reply Obj. 4: Wisdom and knowledge are not numbered among the
gratuitous graces in the same way as they are reckoned among the
gifts of the Holy Ghost, i.e. inasmuch as man's mind is rendered
easily movable by the Holy Ghost to the things of wisdom and
knowledge; for thus they are gifts of the Holy Ghost, as stated above
(Q. 68, AA. 1, 4). But they are numbered amongst the gratuitous
graces, inasmuch as they imply such a fullness of knowledge and
wisdom that a man may not merely think aright of Divine things, but
may instruct others and overpower adversaries. Hence it is
significant that it is the "word" of wisdom and the "word" of
knowledge that are placed in the gratuitous graces, since, as
Augustine says (De Trin. xiv, 1), "It is one thing merely to know
what a man must believe in order to reach everlasting life, and
another thing to know how this may benefit the godly and may be
defended against the ungodly."
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FIFTH ARTICLE [I-II, Q. 111, Art. 5]

Whether Gratuitous Grace Is Nobler Than Sanctifying Grace?

Objection 1: It would seem that gratuitous grace is nobler than
sanctifying grace. For "the people's good is better than the
individual good," as the Philosopher says (Ethic. i, 2). Now
sanctifying grace is ordained to the good of one man alone, whereas
gratuitous grace is ordained to the common good of the whole Church,
as stated above (AA. 1, 4). Hence gratuitous grace is nobler than
sanctifying g