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Objection 1: It would seem that whoever has already obtained grace,
can by himself and without further help of grace, do good and avoid
sin. For a thing is useless or imperfect, if it does not fulfil what
it was given for. Now grace is given to us that we may do good and
keep from sin. Hence if with grace man cannot do this, it seems that
grace is either useless or imperfect.
Objection 2: Further, by grace the Holy Spirit dwells in us,
according to 1 Cor. 3:16: "Know you not that you are the
temple of God, and that the Spirit of God dwelleth in you?" Now
since the Spirit of God is omnipotent, He is sufficient to ensure
our doing good and to keep us from sin. Hence a man who has obtained
grace can do the above two things without any further assistance of
grace.
Objection 3: Further, if a man who has obtained grace needs further
aid of grace in order to live righteously and to keep free from sin,
with equal reason, will he need yet another grace, even though he has
obtained this first help of grace. Therefore we must go on to
infinity; which is impossible. Hence whoever is in grace needs no
further help of grace in order to do righteously and to keep free from
sin.
On the contrary, Augustine says (De Natura et Gratia xxvi) that
"as the eye of the body though most healthy cannot see unless it is
helped by the brightness of light, so, neither can a man, even if he
is most righteous, live righteously unless he be helped by the eternal
light of justice." But justification is by grace, according to Rm.
3:24: "Being justified freely by His grace." Hence even a man
who already possesses grace needs a further assistance of grace in order
to live righteously.
I answer that, As stated above (Article 5), in order to live
righteously a man needs a twofold help of God---first, a habitual
gift whereby corrupted human nature is healed, and after being healed
is lifted up so as to work deeds meritoriously of everlasting life,
which exceed the capability of nature. Secondly, man needs the help
of grace in order to be moved by God to act.
Now with regard to the first kind of help, man does not need a further
help of grace, e.g. a further infused habit. Yet he needs the help
of grace in another way, i.e. in order to be moved by God to act
righteously, and this for two reasons: first, for the general reason
that no created thing can put forth any act, unless by virtue of the
Divine motion. Secondly, for this special reason---the condition
of the state of human nature. For although healed by grace as to the
mind, yet it remains corrupted and poisoned in the flesh, whereby it
serves "the law of sin," Rm. 7:25. In the intellect, too,
there seems the darkness of ignorance, whereby, as is written (Rm.
8:26): "We know not what we should pray for as we ought";
since on account of the various turns of circumstances, and because we
do not know ourselves perfectly, we cannot fully know what is for our
good, according to Wis. 9:14: "For the thoughts of mortal men
are fearful and our counsels uncertain." Hence we must be guided and
guarded by God, Who knows and can do all things. For which reason
also it is becoming in those who have been born again as sons of God,
to say: "Lead us not into temptation," and "Thy Will be done on
earth as it is in heaven," and whatever else is contained in the
Lord's Prayer pertaining to this.
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.
Reply to Objection 2: The operation of the Holy Ghost, which
moves and protects, is not circumscribed by the effect of habitual
grace which it causes in us; but beyond this effect He, together with
the Father and the Son, moves and protects us.
Reply to Objection 3: This argument merely proves that man needs no
further habitual grace.
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