race.

Obj. 2: Further, it is a greater power that is able to act upon
another, than that which is confined to itself, even as greater is
the brightness of the body that can illuminate other bodies, than of
that which can only shine but cannot illuminate; and hence the
Philosopher says (Ethic. v, 1) "that justice is the most excellent of
the virtues," since by it a man bears himself rightly towards others.
But by sanctifying grace a man is perfected only in himself; whereas
by gratuitous grace a man works for the perfection of others. Hence
gratuitous grace is nobler than sanctifying grace.

Obj. 3: Further, what is proper to the best is nobler than what is
common to all; thus to reason, which is proper to man, is nobler than
to feel, which is common to all animals. Now sanctifying grace is
common to all members of the Church, but gratuitous grace is the
proper gift of the more exalted members of the Church. Hence
gratuitous grace is nobler than sanctifying grace.

_On the contrary,_ The Apostle (1 Cor. 12:31), having enumerated the
gratuitous graces, adds: "And I shew unto you yet a more excellent
way"; and as the sequel proves he is speaking of charity, which
pertains to sanctifying grace. Hence sanctifying grace is more noble
than gratuitous grace.

_I answer that,_ The higher the good to which a virtue is ordained,
the more excellent is the virtue. Now the end is always greater than
the means. But sanctifying grace ordains a man immediately to a union
with his last end, whereas gratuitous grace ordains a man to what is
preparatory to the end; i.e. by prophecy and miracles and so forth,
men are induced to unite themselves to their last end. And hence
sanctifying grace is nobler than gratuitous grace.

Reply Obj. 1: As the Philosopher says (Metaph. xii, text. 52), a
multitude, as an army, has a double good; the first is in the
multitude itself, viz. the order of the army; the second is separate
from the multitude, viz. the good of the leader--and this is better
good, since the other is ordained to it. Now gratuitous grace is
ordained to the common good of the Church, which is ecclesiastical
order, whereas sanctifying grace is ordained to the separate common
good, which is God. Hence sanctifying grace is the nobler.

Reply Obj. 2: If gratuitous grace could cause a man to have
sanctifying grace, it would follow that the gratuitous grace was the
nobler; even as the brightness of the sun that enlightens is more
ex