Sanctifying grace

1265–1273 · Thomas Aquinas, Summa Theologica I-II, q. 110, a. 1, co.

And according to this difference of good the love of God to the creature is looked at differently. For one is common, whereby He loves "all things that are" (Wis. 11:25), and thereby gives things their natural being. But the second is a special love, whereby He draws the rational creature above the condition of its nature to a participation of the Divine good; and according to this love He is said to love anyone simply, since it is by this love that God simply wishes the eternal good, which is Himself, for the creature. Accordingly when a man is said to have the grace of God, there is signified something bestowed on man by God.

1265–1273 · Thomas Aquinas, Summa Theologica I-II, q. 111, a. 1, ad 3

Reply to Objection 3: Sanctifying grace adds to the notion of gratuitous grace something pertaining to the nature of grace, since it makes man pleasing to God. And hence gratuitous grace which does not do this keeps the common name, as happens in many other cases; and thus the two parts of the division are opposed as sanctifying and non-sanctifying grace.

1265–1273 · Thomas Aquinas, Summa Theologica I-II, q. 111, a. 5, s.c.

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.

1265–1273 · Thomas Aquinas, Summa Theologica I-II, q. 112, a. 4, s.c.

On the contrary, It is written (Eph. 4:7): "But to every one of us is given grace according to the measure of the giving of Christ." Now what is given in measure, is not given to all equally. Hence 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.

1655–1662 · William Gurnall, The Christian in Complete Armour Part 6. Direction Ninth. The Several Pieces of the Whole Armour of God. Fifth Piece—The

Where one sanctifying grace is, the rest are all to be found in its company. It is not so in common gifts and graces. These are parcelled out like the gifts Abraham bestowed on the children he had by his concubines, Gen. 25:6. One hath this gift, another hath that, none hath all. He that hath a gift of knowledge may want a gift of utterance, and so of the rest. But sanctifying graces are like the inheritance he gave to Isaac; every true believer hath them all given him. ‘He that is in Christ is a new creature.’ And, ‘Behold all things are become new,’ II Cor. 5:17. Now, the new creature contains all. As natural corruption is a universal principle of all sin, that sours the whole lump of man’s nature; so is sanctifying grace an universal principle, that sweetly seasons and renews the whole man at once, though not wholly. Grace comes, saith one, into the soul, as the soul into the body at once. Indeed, it grows by steps, but is born at once. The new creature hath all its parts formed together, though not its degrees.

1749–1750 · William Law, The Spirit of Prayer 1.2

But the goodness of God would not leave man in this condition. A redemption from it was immediately granted, and the bruiser of the serpent brought the Light and Spirit of heaven once more into the human nature, not as it was in its first state, when man was in paradise, but as a treasure hidden in the center of our souls, which should discover, and open itself by degrees, in such proportion, as the faith and desires of our hearts were turned to it. This Light and Spirit of God thus freely restored again to the soul, and lying in it as a secret source of heaven, is called grace, free grace, or the supernatural gift, or power of God in the soul, because it was something that the natural powers of the soul could no more obtain. Hence it is, that in the greatest truth, and highest reality, every stirring of the soul, every tendency of the heart towards God and goodness, is justly and necessarily ascribed to the Holy Spirit, or the grace of God. It is because this first seed of life, which is sown into the soul, as the gift or grace of God to fallen man, is itself the Light and Spirit of God, and therefore every stirring, or opening of this seed of life, every awakened thought or desire that arises from it, must be called the moving, or the quickening of the Spirit of God; and therefore that new man which arises from it, must of all necessity be said to be solely the work and operation of God. Hence also we have an easy and plain declaration of the true meaning, solid sense, and certain truth, of all those Scriptures, which speak of the inspiration of God, the operation of the Holy Spirit, the power of the divine light, as the sole and necessary agents in the renewal and sanctification of our souls, and also as being things common to all men.

1900 · Abraham Kuyper, The Work of the Holy Spirit Volume Three. The Work of the Holy Spirit in the Individual (Continued), First Chapter. Sanctification, VII. Application of Sanctification

It should be emphasized that sanctification does not imply human efforts and exertions to supplement Christ’s work: but it is the additional grace of creating in the saint supernaturally a holy disposition.

1261–1264 · Thomas Aquinas, Of God and His Creatures: An Annotated Translation (With some Abridgement) of the Summa contra Gentiles 3.151

But a special tie of divine love is observable in connexion with those to whom He renders assistance, enabling them to attain the good which transcends the order of their nature, namely, the perfect fruition, not of any created good, but of God’s own self. This assistance then is aptly called ‘grace,’ not only because it is given ‘gratis,’ but also because by this assistance a man comes to be, by a special prerogative, ‘in the good graces’ of God. This grace, in the man in the state of grace, must be a form and perfection of him who has it. 1. That whereby a man is directed to an end must be in continual relation with him: for the mover works change continually until the body moved attains the term of its motion. Since then man is directed to his last end by the assistance of divine grace, he must continually enjoy this assistance until he arrives at the end. But that would not be if the assistance were afforded him only as a sort of motion or passion, and not as a form abiding and, as it were, resting in him: for the movement and passion would not be in the man, except when his attention was being actually turned to the end, as is not the case continually, which is evident most of all in men asleep. Therefore the grace that puts a man in the state of grace is a form and perfection abiding in man, even when he is not actively engaged.

1265–1273 · Thomas Aquinas, Summa Theologica I-II, q. 110, a. 2, s.c.

On the contrary, on Ps. 103:15: "That he may make the face cheerful with oil"; the gloss says: "Grace is a certain beauty of soul, which wins the Divine love." But beauty of soul is a quality, even as beauty of body. Therefore grace is a quality.

1265–1273 · Thomas Aquinas, Summa Theologica III, q. 62, a. 2, co.

I answer that, As stated in the FS, Q[110], AA[3],4, grace, considered in itself, perfects the essence of the soul, in so far as it is a certain participated likeness of the Divine Nature. And just as the soul's powers flow from its essence, so from grace there flow certain perfections into the powers of the soul, which are called virtues and gifts, whereby the powers are perfected in reference to their actions.

1265–1273 · Thomas Aquinas, Summa Theologica I-II, q. 109, a. 9, ad 1

Reply to Objection 1: The gift of habitual grace is not therefore given to us that we may no longer need the Divine help; for every creature needs to be preserved in the good received from Him. Hence if after having received grace man still needs the Divine help, it cannot be concluded that grace is given to no purpose, or that it is imperfect, since man will need the Divine help even in the state of glory, when grace shall be fully perfected. But here grace is to some extent imperfect, inasmuch as it does not completely heal man, as stated above.

1657 · John Owen, Of Communion with God the Father, Son, and Holy Ghost 2.9

From actual grace, which is transient; this making its residence in the soul. Actual grace is an illapse of divine influence and assistance, working in and by the soul any spiritual act or duty whatsoever, without any pre-existence unto that act or continuance after it, “God working in us, both to will and to do.” But this habitual grace is always resident in us, causing the soul to be a meet principle for all those holy and spiritual operations which by actual grace are to be performed.

1674 · John Owen, Pneumatologia, or a Discourse Concerning the Holy Spirit (Books I-V) 1.5

In this sense, also, we are sometimes said to receive it: 1 Cor. iv. 7, “Who maketh thee to differ from another? and what hast thou that thou didst not receive?” where the apostle speaketh both of the gifts and graces of the Spirit. And the reason hereof is, because in the communication of internal grace unto us, we contribute nothing to the procurement of it, but are merely capable recipient subjects. And this grace is a quality or spiritual habit, permanent and abiding in the soul.

1680–1681 · Thomas Manton, Works, vol. VI Several Sermons Upon the CXIX. Psalm, Sermon XXXIX. Make me to go in the path of thy commandments, for therein do I delight

God promiseth, Ezek. xxxvi. 27, ‘I will put my spirit within you, and cause you to walk in my statutes.’ God puts his spirit, a new principle of grace. When the gospel is proposed to a man, his will must be determined by something, either by an object or a quality, not by the proposal merely of the object without; for the scripture shows there must be some work upon the heart, some divine quality infused within to incline and bend us to what is good. Well, then, first there must be an infusion of the principles of grace. In sinning, there the mischief began with an act. Adam sinned, and that infected his nature. But in grace the method is contrary; the principle must be before the action, God first sanctifieth our natures, and then we act holily; and this difference there is between acquired and infused habits: acquired habits follow action, for frequent acts beget a habit, as often swimming makes us expert in swimming, and much writing expert in writing; but gracious habits are infused, and so precede the act, as a wheel runs round, not to make itself round, but because it is round. Indeed there is a further radiation of grace by frequent acts as the means which God blesseth.

1680–1681 · Thomas Manton, Works, vol. VIII Several Sermons Upon the CXIX. Psalm, Sermon CXXVII. Uphold me according unto thy word, that I may live; and let me not be

Sustaining grace is necessary to the saints. Confirmation in a state of grace is as necessary to them as conversion to it. There is a twofold grace which God gives—habitual and actual; either he works upon us per modum habitus, infusing grace, permanentis, or else per modum auxilii transientis. First, There is habitual grace, called in scripture the new heart and new spirit, Ezek. xxxvi. 26; and by St John called σπέρμα αὐτοῦ, 1 John iii. 9. the abiding seed; and by St Paul, 2 Cor. v. 17, καινὴ κτίσις, the new creature. All these expressions intend those fixed and permanent habits which are the principles of holy actions. Secondly, There is actual grace, for the former is not enough to carry us through all duties, and to uphold us in all the varieties of this mortal condition. Why? Quia non totaliter sanat—habitual grace works not a total, but only a partial cure. Though there be the new creature wrought, though there be an abiding seed, yet there is something of sin, and something of the flesh still left in the soul. Therefore we want perpetual supplies of actual grace.

1746 · Jonathan Edwards, A Treatise Concerning Religious Affections 3.7

Grace in the soul is as much from Christ, as the light in a glass, held out in the sunbeams, is from the sun. But this represents the manner of the communication of grace to the soul, but in part; because the glass remains as it was, the nature of it not being at all changed, it is as much without any lightsomeness in its nature as ever. But the soul of a saint receives light from the Sun of righteousness, in such a manner, that its nature is changed, and it becomes properly a luminous thing; not only does the sun shine in the saints, but they also become little suns, partaking of the nature of the fountain of their light.

1823 · Robert South, Sermons Preached Upon Several Occasions, Volume 2 28

I confess, the habit of holiness, finding no principle of production in a nature wholly corrupt, must needs be produced by supernatural infusion, and consequently proceed, not from acquisition, but gift. It must be brought into the soul, it cannot grow or spring out of it. But then we must remember that most excellent and true rule of the schools, that habitus infusi obtinentur per modum acquisitorum.

1823 · Robert South, Sermons Preached Upon Several Occasions, Volume 2 28

A person in the state of nature, or unregeneracy, cannot, by the sole strength of his most improved performances, acquire an habit of true grace or holiness. But, as in the rain, it is not the bare water that fructifies, but a secret spirit or nitre descending with it, and joined to it, that has this virtue, and produces this effect; so in the duties of a mere natural man, there is sometimes an hidden, divine influence, that keeps pace with those actions, and, together with each performance, imprints a holy disposition upon the soul; which, after a long series of the like actions, influenced by the same divine principle, comes at length to be of that force and firmness as to outgrow and work out the contrary qualities of inherent corruption.

1871 · Charles Hodge, Systematic Theology, vol. 2 (Part II, Anthropology; Part III, Soteriology, chapters I-XIV) 3.14.3

By the gratia gratum faciens is meant the influence of the Spirit which renews or renders gracious. Cooperating grace is that influence of the Spirit which aids the people of God in all the exercises of the divine life. By habitual grace is meant the Holy Spirit as dwelling in believers; or, that permanent, immanent state of mind due to his abiding presence and power.

1261–1264 · Thomas Aquinas, Of God and His Creatures: An Annotated Translation (With some Abridgement) of the Summa contra Gentiles 3.152

The grace which constitutes the state of grace is an effect of God’s love. But the proper effect of God’s love in man is to make man love God: for the chief effort of the lover is laid out in drawing the beloved to the love of him; and unless that succeeds, the love must be broken off. 2. There must be some union between those who have one end in view, as citizens in one State, and soldiers ranked together on the battlefield. But the final end to which man is led by the assistance of divine grace is the vision of God as He essentially is, which is proper to God Himself; and so God shares this final good with man. Man then cannot be led on to this end unless he is united with God by conformity of will, the proper effect of love: for it belongs to friends to like and dislike together, and to rejoice and grieve together. The grace then that constitutes the state of grace renders man a lover of God, as he is thereby guided to an end shared with him by God.

1261–1264 · Thomas Aquinas, Of God and His Creatures: An Annotated Translation (With some Abridgement) of the Summa contra Gentiles 3.152

The grace that constitutes the state of grace must principally perfect the heart. But the principal perfection of the heart is love. The proof of that is, that every motion of the heart starts from love: for no one desires, or hopes, or rejoices, except for some good that he loves; nor loathes, nor fears, nor is sad, or angry, except about something contrary to the good that he loves.

1261–1264 · Thomas Aquinas, Of God and His Creatures: An Annotated Translation (With some Abridgement) of the Summa contra Gentiles 3.152

A requisite of perfect work is that the work be done steadily and regularly. That is just the effect of love, which makes even hard and grievous tasks seem light. Since then the grace that constitutes the state of grace goes to perfect our works, the said grace must establish the love of God within us. Hence the Apostle says: The charity of God is spread abroad in our hearts by the Holy Ghost who is given to us (Rom. v, 5).

1261–1264 · Thomas Aquinas, Of God and His Creatures: An Annotated Translation (With some Abridgement) of the Summa contra Gentiles 3.155

Though the name of ‘grace’ applies to them all, inasmuch as they are given ‘gratuitously’ without any preceding merit, nevertheless the working of love alone has a further claim to the name of ‘grace,’ as constituting the subject in ‘the state of grace,’ or in ‘the good graces of God’ (gratum Deo facit): for it is said: I love them that love me (Prov. viii, 17). Hence faith and hope and other means to the last end may be in sinners, who are not in the grace of God: love alone is the proper gift of the just, because he who abideth in charity abideth in God, and God in him (1 John iv, 16). There is another difference to be observed in these workings of grace, and it is this, that some of them are necessary for a whole lifetime, as believing, hoping, loving, and obeying the commandments of God, without which things salvation is impossible; and for these effects there must be in man certain habitual perfections, that he may be able to act according to them as occasion requires.

1265–1273 · Thomas Aquinas, Summa Theologica I-II, q. 113, a. 2, co.

I answer that, by sinning a man offends God as stated above (Q[71], A[5] ). Now an offense is remitted to anyone, only when the soul of the offender is at peace with the offended. Hence sin is remitted to us, when God is at peace with us, and this peace consists in the love whereby God loves us. Now God's love, considered on the part of the Divine act, is eternal and unchangeable; whereas, as regards the effect it imprints on us, it is sometimes interrupted, inasmuch as we sometimes fall short of it and once more require it. Now the effect of the Divine love in us, which is taken away by sin, is grace, whereby a man is made worthy of eternal life, from which sin shuts him out. Hence we could not conceive the remission of guilt, without the infusion of grace.

1265–1273 · Thomas Aquinas, Summa Theologica III, q. 63, a. 6, ad 2

Reply to Objection 2: Man is sanctified by each of the sacraments, since sanctity means immunity from sin, which is the effect of grace. But in a special way some sacraments, which imprint a character, bestow on man a certain consecration, thus deputing him to the Divine worship: just as inanimate things are said to be consecrated forasmuch as they are deputed to Divine worship.

1265–1273 · Thomas Aquinas, Summa Theologica I-II, q. 113, a. 3, ad 3

Reply to Objection 3: In the infusion of justifying grace there is a certain transmutation of the human soul, and hence a proper movement of the human soul is required in order that the soul may be moved in its own manner. But the conservation of grace is without transmutation: no movement on the part of the soul is required but only a continuation of the Divine influx.

1265–1273 · Thomas Aquinas, Summa Theologica III, q. 89, a. 2, co.

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 FS, 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 FS, Q[52], AA[1],2; FS, 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.

1897 · John of Kronstadt, My Life in Christ Part II

What is grace? It is the blessed power of God, given to the man who believes and who was baptised in the Name of Jesus Christ, or in that of the Holy Trinity—the power that cleanses, sanctifies, enlightens, that helps in doing good and withdraws from evil, that comforts and gives courage in misfortunes, sorrows and sicknesses, that is a pledge of receiving the everlasting blessings, prepared by God in heaven for His chosen ones. Has a proud, selfish, malicious, envious person become meek, humble, and self-denying for the sake of the glory of God and the good of his neighbour, benevolent towards all, indulgent, yielding, without connivance— he has become so by the power of grace. Has an unbeliever become a believing and zealous fulfiller of the precepts of religion—he has become so by the power of grace. Has a money-loving, covetous, unjust man, hard-hearted to the poor, changed in the depths of his soul, and become unmercenary, just, generous, compassionate—he owes it to the power of the grace of Christ. Has a glutton, a great eater and drinker, become abstinent, temperate, not through illness or any consciousness of the harmfulness of intemperance to the body, but from the consciousness of a moral, higher purpose—he has become so by the power of grace. Has anyone that was previously full of hatred, rancour and revenge suddenly become benevolent, loving even his enemies, his ill-wishers and revilers, not remembering any offences—he has become so by the regenerating, changing, and renewing power of grace. Has anyone that was formerly cold towards God, towards the temple, the Divine service, to prayer, and in general to the Sacraments of religion, which cleanse and strengthen our souls and bodies, suddenly changed in his soul, and become fervent towards God, to Divine service and prayer, reverent towards the Sacraments—he has become so by the action of the saving grace of God.