es every defect to a state of perfection." But
this would not be true unless virtues were recovered in equal
measure. Therefore equal virtue is always recovered through Penance.

Obj. 3: Further, on Gen. 1:5: "There was evening and morning, one
day," a gloss says: "The evening light is that from which we fall;
the morning light is that to which we rise again." Now the morning
light is greater than the evening light. Therefore a man rises to
greater grace or charity than that which he had before; which is
confirmed by the Apostle's words (Rom. 5:20): "Where sin abounded,
grace did more abound."

_On the contrary,_ Charity whether proficient or perfect is greater
than incipient charity. But sometimes a man falls from proficient
charity, and rises again to incipient charity. Therefore man always
rises again to less virtue.

_I answer that,_ As stated above (Q. 86, A. 6, ad 3; Q. 89, A. 1, ad
2), the movement of the free-will, in the justification of the
ungodly, is the ultimate disposition to grace; so that in the same
instant there is infusion of grace together with the aforesaid
movement of the free-will, as stated in the Second Part (I-II, Q.
113, AA. 5, 7), which movement includes an act of penance, as stated
above (Q. 86, A. 2). But it is evident that forms which admit of
being more or less, become intense or remiss, according to the
different dispositions of the subject, as stated in the Second Part
(I-II, Q. 52, AA. 1, 2; Q. 66, A. 1). Hence it is that, in Penance,
according to the degree of intensity or remissness in the movement of
the free-will, the penitent receives greater or lesser grace. Now the
intensity of the penitent's movement may be proportionate sometimes
to a greater grace than that from which man fell by sinning,
sometimes to an equal grace, sometimes to a lesser. Wherefore the
penitent sometimes arises to a greater grace than that which he had
before, sometimes to an equal, sometimes to a lesser grace: and the
same applies to the virtues, which flow from grace.

Reply Obj. 1: The very fact of falling away from the love of God by
sin, does not work unto the good of all those who love God, which is
evident in the case of those who fall and never rise again, or who
rise and fall yet again; but only to the good of "such as according
to His purpose are called to be saints," viz. the predestined, who,
however often they may fall, yet rise again finally. Consequently
good comes of their falling, not t