ence all have
not an equal grace.

_I answer that,_ As stated above (Q. 52, AA. 1, 2; Q. 56, AA. 1, 2),
habits can have a double magnitude: one, as regards the end or
object, as when a virtue is said to be more noble through being
ordained to a greater good; the other on the part of the subject,
which more or less participates in the habit inhering to it.

Now as regards the first magnitude, sanctifying grace cannot be
greater or less, since, of its nature, grace joins man to the Highest
Good, which is God. But as regards the subject, grace can receive
more or less, inasmuch as one may be more perfectly enlightened by
grace than another. And a certain reason for this is on the part of
him who prepares himself for grace; since he who is better prepared
for grace, receives more grace. Yet it is not here that we must seek
the first cause of this diversity, since man prepares himself, only
inasmuch as his free-will is prepared by God. Hence the first cause
of this diversity is to be sought on the part of God, Who dispenses
His gifts of grace variously, in order that the beauty and perfection
of the Church may result from these various degrees; even as He
instituted the various conditions of things, that the universe might
be perfect. Hence after the Apostle had said (Eph. 4:7): "To every
one of us is given grace according to the measure of the giving of
Christ," having enumerated the various graces, he adds (Eph. 4:12):
"For the perfecting of the saints . . . for the edifying of the body
of Christ."

Reply Obj. 1: The Divine care may be looked at in two ways: first, as
regards the Divine act, which is simple and uniform; and thus His
care looks equally to all, since by one simple act He administers
great things and little. But, secondly, it may be considered in those
things which come to be considered by the Divine care; and thus,
inequality is found, inasmuch as God by His care provides greater
gifts to some, and lesser gifts for others.

Reply Obj. 2: This objection is based on the first kind of magnitude
of grace; since grace cannot be greater by ordaining to a greater
good, but inasmuch as it more or less ordains to a greater or less
participation of the same good. For there may be diversity of
intensity and remissness, both in grace and in final glory as regards
the subjects' participation.

Reply Obj. 3: Natural life pertains to man's substance, and hence
cannot be more or less; but man partakes of the life of