Section 2. Division Of Actual Grace
Actual grace may be divided according to: (1) the difference existing between the faculties of the human soul, and (2) in reference to the freedom of the will.
Considered in its relation to the different faculties of the soul, actual grace is either of the intellect, or of the will, or of the sensitive faculties. With regard to the free consent of the will, it is either (1) prevenient, also called coöperating, or (2) efficacious or merely sufficient.
1. The Illuminating Grace of the Intellect.—Actual grace, in so far as it inspires salutary thoughts, is called illuminating (gratia illuminationis s. illustrationis).
This illumination of the intellect by grace may be either mediate or immediate. It is mediate if grace suggests salutary thoughts to the intellect by purely natural means, or external graces, such as a stirring sermon, the perusal of a good book, etc.; it is immediate when the Holy Ghost elevates the powers of the soul, and through the instrumentality of the so-called potentia obedientialis,[40] produces in it entitatively supernatural acts.
The existence of the grace of immediate illumination follows from its absolute necessity as a means of salvation, [pg 020] defined by the Second Council of Orange, A. D. 529.[41]
a) The grace of mediate illumination may be inferred aprioristically from the existence of a divine revelation equipped with such supernatural institutions as the Bible, the sacraments, rites, ceremonies, etc. In conformity with the psychological laws governing the association of ideas, intelligent meditation on the agencies comprised under the term “external grace”[42] elicits in the mind salutary thoughts, which are not necessarily supernatural in their inception.
It is not unlikely that Sacred Scripture refers to such graces as these when it recommends “the law of God” or “the example of Christ” as fit subjects for meditation. Cfr. Ps. XVIII, 8 sq.: “The law of the Lord is unspotted, converting souls, ... the commandment of the Lord is lightsome, enlightening the eyes.”[43] 1 Pet. II, 21: “Christ also suffered for us, leaving you an example that you should follow his steps.”[44] St. Augustine probably had in mind the grace of mediate illumination when he wrote: “God acts upon us by the incentives of visible objects to will and to believe, either externally by evangelical exhortations, ... or internally, as no man has control over what enters into his thoughts.”[45] The grace [pg 021] of mediate illumination has for its object to prepare the way quietly and unostentatiously for a grace of greater import, namely, the immediate illumination of the mind by the Holy Ghost.
b) The grace of immediate far surpasses that of mediate illumination because the supernatural life of the soul originates in faith, which in turn is based on a strictly supernatural enlightenment of the mind.