As it cannot reasonably be supposed that the angels are endowed with specifically the same graces by which mankind was redeemed from sin, the Scotists are forced to admit a distinction between the grace of Christ as God-man (gratia Christi Dei-hominis) and the grace of Christ as Redeemer (gratia Christi Redemptoris), so that even according to them, the dogmatic treatise on Grace is concerned solely with the grace of Christ qua Redeemer.
Hence, grace must be more particularly defined as a gratuitous supernatural gift derived from the merits of Jesus Christ.[16]
4. External and Internal Grace.—External grace (gratia externa) comprises all those strictly supernatural institutions which stimulate pious thoughts and salutary resolutions in the human soul. Such are, for example, Holy Scripture, the Church, the Sacraments, the example of Jesus Christ, etc. Internal grace (gratia interna) inheres or operates invisibly in the soul, and places it in relation with God as its supernatural [pg 012] end. Internal graces are, e.g., the theological virtues, the power of forgiving sins, etc. The Pelagians admitted external, but obstinately denied internal grace.[17]
St. Paul[18] emphasizes the distinction between external and internal grace by designating the former as “law” (lex, νόμος) and the latter as “faith” (fides, πίστις). With one exception, (viz., the Hypostatic Union, which is the climax of all graces), external is inferior to, because a mere preparation for, internal grace, which aims at sanctification. We are concerned in this treatise solely with internal grace. Hence, proceeding a step further, we may define grace as a gratuitous, supernatural, internal gift of God, derived from the merits of Jesus Christ.[19]
5. “Gratia Gratis Data” and “Gratia Gratum Faciens.”—The supernatural grace of Christ, existing invisibly in the soul either as a transient impulse (actus) or as a permanent state (habitus), tends either to the salvation of the person in whom it inheres or through him to the sanctification of others. In the former case it is called ingratiating (gratia gratum faciens), in the latter, gratuitously given (gratia gratis data). The term gratia gratis data is based on the words of our Lord recorded in the Gospel of St. Matthew: “Heal the sick, raise the dead, [pg 013] cleanse the lepers, cast out devils: freely have you received, freely give.”[20]
a) The gratia gratum faciens is intended for all men without exception; the gratia gratis data only for a few specially chosen persons. To the class of gratuitously bestowed graces belong the charismata of the prophets and the ordinary powers of the priesthood.[21]
Each of these two species of internal grace may exist independently of the other because personal holiness is not a necessary prerequisite for the exercise of the charismata or the power of forgiving sins, etc.
b) Considered with regard to its intrinsic worth, the gratia gratum faciens is decidedly superior to the gratia gratis data. St. Paul, after enumerating all the charismata, admonishes the Corinthians: “Be zealous for the better gifts, and I show unto you yet a more excellent way,”[22] and then sings the praises of charity:[23] “If I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. And if I should have prophecy and should know [pg 014] all the mysteries, and all knowledge, and if I should have all faith, so that I could remove mountains, I am nothing, etc.”[24] Charity is a gratia gratum faciens. Hence, since the gratia gratis data is treated elsewhere (Apologetics, Mystic and Sacramental Theology), we must add another note to our definition: Grace is a gratuitous, supernatural, internal gift, derived from the merits of Jesus Christ, by which man is rendered pleasing in the sight of God.[25]
6. Actual and Habitual Grace.—The gratia gratum faciens is given either for the performance of a supernatural act or for the production of a permanent supernatural state (habitus). In the latter case it is called habitual, or, as it sanctifies the creature in the eyes of God, sanctifying grace.
Actual grace comprises two essential elements: (1) divine help as the principle of every salutary supernatural act, and (2) the salutary act itself. Hence its designation by the Fathers as Θεοῦ ἐνέργεια, ἡ τοῦ Λόγου χείρ, θεία κίνησις, or, in Latin, Dei auxilium, subsidium, adiutorium, motio divina,—all of which appellations have been adopted by the Schoolmen. Actual grace invariably tends either to produce habitual or sanctifying grace, or to preserve and [pg 015] increase it where it already exists. It follows that, being merely a means to an end, actual grace is inferior to sanctifying grace, which is that end itself.