Mozley: A Treatise on the Augustinian Doctrine of

268 Scholastic Doctrine CHAT. X.
to GK>d, gratia gratum faciens ; the other, which is not
the grace of acceptableness, but only some gift or power
with which the individual is endowed for the benefit of the
church, gratia gratis data. 1 The former grace becomes
when imparted a quality of the soul, a certain graciousness
and goodness belonging to it, as beauty belongs to the body
nitor animai. 2
The question then is how this grace is obtained in the
first place, and how in the next place it is sustained and
preserved. Is it obtained by any merit of the individual
in the first place, i.e. is it the reward of any original exer
tion of the will ? Or, if not obtained in this way, is it
preserved in this way, i.e. by the freewill of the individual
sustaining and it guarding ? In either of these cases such
a grace as this involves no doctrine of efficacious and irre
sistible grace ; because in the former case it is a state of
the mind which the will has in part earned ; in the latter
it is one, which, though the individual is endowed with it,
by an act of (rod, as Adam according to the authorized
doctrine was with a certain good disposition at his creation ;
the individual has to maintain, as Adarn had, by his own
freewill. But if this grace is neither obtained nor preserved
by the freewill of the individual, but is given in the first
instance as a free gift of Grod, and sustained afterwards by
the supporting power of God, exerted gratuitously and
1
Duplex est gratia, una quidam dinat liominem immediate ad con-
per quamipse homo Deo conjungitur, junctionem ultimi finis; gratise auquse
vocatur gratia gratum faciens ; tern gratis datae ordinant hominem
alia vero per quam unus homo ad qusedam prseparatoria finis nltimi,
cooperatur alteri ad hoc quod ad sicut per prophetiam et miracula.
faciens est
Deum reducatur : hujusmodi autem Et ideo gratia gratum
donum vocatur gratia gratis data; multo excellentior quam gratia
quia supra facultatem naturae, et gratis data. l ma 2 dae Q. iii. A. 1. 5.
supra meritum personse homini con- Gratia habitus gratus a Deo
ceditur. Sed quia non datur ad hoc causa efficiens meriti . . . Virtutes
ut homo ipse per earn justificetur, theologicse et supernaturales, non
sed potius ut ad justificationem al- sunt minus efficaces similium actuum
terius cooperetur, ideo non vocatur quam virtutes morales. Bradwargratum
faciens. Et de hac dicit dine, p. 364. et seq.
Apostolus 1. ad Cor. 12. 7. Uni- 2 Gratia est nitor animae sanctum
cuique datur manifestatio spiritus concilians amorem. l raa ad utilitatem, scilicet, aliorum.
Gratia autem gratum faciens or-
A. 2.
ae
2" Q. 110.