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Objection 1: It would seem that God alone is not the cause of
grace. For it is written (Jn. 1:17): "Grace and truth came
by Jesus Christ." Now, by the name of Jesus Christ is understood
not merely the Divine Nature assuming, but the created nature
assumed. Therefore a creature may be the cause of grace.
Objection 2: Further, there is this difference between the
sacraments of the New Law and those of the Old, that the sacraments
of the New Law cause grace, whereas the sacraments of the Old Law
merely signify it. Now the sacraments of the New Law are certain
visible elements. Therefore God is not the only cause of grace.
Objection 3: Further, according to Dionysius (Coel. Hier.
iii, iv, vii, viii), "Angels cleanse, enlighten, and perfect
both lesser angels and men." Now the rational creature is cleansed,
enlightened, and perfected by grace. Therefore God is not the only
cause of grace.
On the contrary, It is written (Ps. 83:12): "The Lord
will give grace and glory."
I answer that, Nothing can act beyond its species, since the cause
must always be more powerful than its effect. Now the gift of grace
surpasses every capability of created nature, since it is nothing short
of a partaking of the Divine Nature, which exceeds every other
nature. And thus it is impossible that any creature should cause
grace. For it is as necessary that God alone should deify, bestowing
a partaking of the Divine Nature by a participated likeness, as it is
impossible that anything save fire should enkindle.
Reply to Objection 1: Christ's humanity is an "organ of His
Godhead," as Damascene says (De Fide Orth. iii, 19). Now
an instrument does not bring forth the action of the principal agent by
its own power, but in virtue of the principal agent. Hence Christ's
humanity does not cause grace by its own power, but by virtue of the
Divine Nature joined to it, whereby the actions of Christ's
humanity are saving actions.
Reply to Objection 2: As in the person of Christ the humanity
causes our salvation by grace, the Divine power being the principal
agent, so likewise in the sacraments of the New Law, which are
derived from Christ, grace is instrumentally caused by the
sacraments, and principally by the power of the Holy Ghost working in
the sacraments, according to Jn. 3:5: "Unless a man be born
again of water and the Holy Ghost he cannot enter into the kingdom of
God."
Reply to Objection 3: Angels cleanse, enlighten, and perfect
angels or men, by instruction, and not by justifying them through
grace. Hence Dionysius says (Coel. Hier. vii) that "this
cleansing and enlightenment and perfecting is nothing else than the
assumption of Divine knowledge."
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