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Objection 1: It would seem that no preparation or disposition for
grace is required on man's part, since, as the Apostle says (Rm.
4:4), "To him that worketh, the reward is not reckoned according
to grace, but according to debt." Now a man's preparation by
free-will can only be through some operation. Hence it would do away
with the notion of grace.
Objection 2: Further, whoever is going on sinning, is not
preparing himself to have grace. But to some who are going on sinning
grace is given, as is clear in the case of Paul, who received grace
whilst he was "breathing our threatenings and slaughter against the
disciples of the Lord" (Act 9:1). Hence no preparation for
grace is required on man's part.
Objection 3: Further, an agent of infinite power needs no
disposition in matter, since it does not even require matter, as
appears in creation, to which grace is compared, which is called "a
new creature" (Gal. 6:15). But only God, Who has infinite
power, causes grace, as stated above (Article 1). Hence no
preparation is required on man's part to obtain grace.
On the contrary, It is written (Amos 4:12): "Be prepared to
meet thy God, O Israel," and (1 Kgs. 7:3): "Prepare
your hearts unto the Lord."
I answer that, As stated above (Question 111, Article 2),
grace is taken in two ways: first, as a habitual gift of God.
Secondly, as a help from God, Who moves the soul to good. Now
taking grace in the first sense, a certain preparation of grace is
required for it, since a form can only be in disposed matter. But if
we speak of grace as it signifies a help from God to move us to good,
no preparation is required on man's part, that, as it were,
anticipates the Divine help, but rather, every preparation in man
must be by the help of God moving the soul to good. And thus even the
good movement of the free-will, whereby anyone is prepared for
receiving the gift of grace is an act of the free-will moved by God.
And thus man is said to prepare himself, according to Prov.
16:1: "It is the part of man to prepare the soul"; yet it is
principally from God, Who moves the free-will. Hence it is said
that man's will is prepared by God, and that man's steps are guided
by God.
Reply to Objection 1: A certain preparation of man for grace is
simultaneous with the infusion of grace; and this operation is
meritorious, not indeed of grace, which is already possessed---but
of glory which is not yet possessed. But there is another imperfect
preparation, which sometimes precedes the gift of sanctifying grace,
and yet it is from God's motion. But it does not suffice for merit,
since man is not yet justified by grace, and merit can only arise from
grace, as will be seen further on (Question 114, Article 2).
Reply to Objection 2: Since a man cannot prepare himself for grace
unless God prevent and move him to good, it is of no account whether
anyone arrive at perfect preparation instantaneously, or step by step.
For it is written (Ecclus. 11:23): "It is easy in the eyes
of God on a sudden to make the poor man rich." Now it sometimes
happens that God moves a man to good, but not perfect good, and this
preparation precedes grace. But He sometimes moves him suddenly and
perfectly to good, and man receives grace suddenly, according to Jn.
6:45: "Every one that hath heard of the Father, and hath
learned, cometh to Me." And thus it happened to Paul, since,
suddenly when he was in the midst of sin, his heart was perfectly moved
by God to hear, to learn, to come; and hence he received grace
suddenly.
Reply to Objection 3: An agent of infinite power needs no matter or
disposition of matter, brought about by the action of something else;
and yet, looking to the condition of the thing caused, it must cause,
in the thing caused, both the matter and the due disposition for the
form. So likewise, when God infuses grace into a soul, no
preparation is required which He Himself does not bring about.
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