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Objection 1: It would seem that a gratuitous grace does not attach
to words. For grace is given for that which surpasses the faculty of
nature. But natural reason has devised the art of rhetoric whereby a
man is able to speak so as to teach, please, and persuade, as
Augustine says (De Doctr. Christ. iv, 12). Now this belongs
to the grace of words. Therefore it would seem that the grace of words
is not a gratuitous grace.
Objection 2: Further, all grace pertains to the kingdom of God.
But the Apostle says (1 Cor. 4:20): "The kingdom of God
is not in speech, but in power." Therefore there is no gratuitous
grace connected with words.
Objection 3: Further, no grace is given through merit, since "if
by grace, it is not now of works" (Rm. 11:6). But the word
is sometimes given to a man on his merits. For Gregory says
(Moral. xi, 15) in explanation of Ps. 118:43, "Take
not Thou the word of truth utterly out of my mouth" that "the word of
truth is that which Almighty God gives to them that do it, and takes
away from them that do it not." Therefore it would seem that the gift
of the word is not a gratuitous grace.
Objection 4: Further, it behooves man to declare in words things
pertaining to the virtue of faith, no less than those pertaining to the
gift of wisdom or of knowledge. Therefore if the word of wisdom and
the word of knowledge are reckoned gratuitous graces, the word of faith
should likewise be placed among the gratuitous graces.
On the contrary, It is written (Ecclus. 6:5): "A gracious
tongue in a good man shall abound." Now man's goodness is by grace.
Therefore graciousness in words is also by grace.
I answer that, The gratuitous graces are given for the profit of
others, as stated above (FS, Question 111, Articles
1,4). Now the knowledge a man receives from God cannot be turned
to another's profit, except by means of speech. And since the Holy
Ghost does not fail in anything that pertains to the profit of the
Church, He provides also the members of the Church with speech; to
the effect that a man not only speaks so as to be understood by
different people, which pertains to the gift of tongues, but also
speaks with effect, and this pertains to the grace "of the word."
This happens in three ways. First, in order to instruct the
intellect, and this is the case when a man speaks so as "to teach."
Secondly, in order to move the affections, so that a man willingly
hearkens to the word of God. This is the case when a man speaks so as
"to please" his hearers, not indeed with a view to his own favor,
but in order to draw them to listen to God's word. Thirdly, in
order that men may love that which is signified by the word, and desire
to fulfill it, and this is the case when a man so speaks as "to sway"
his hearers. In order to effect this the Holy Ghost makes use of the
human tongue as of an instrument; but He it is Who perfects the work
within. Hence Gregory says in a homily for Pentecost (Hom. xxx in
Ev.): "Unless the Holy Ghost fill the hearts of the hearers, in
vain does the voice of the teacher resound in the ears of the body."
Reply to Objection 1: Even as by a miracle God sometimes works in
a more excellent way those things which nature also can work, so too
the Holy Ghost effects more excellently by the grace of words that
which art can effect in a less efficient manner.
Reply to Objection 2: The Apostle is speaking there of the word
that relies on human eloquence without the power of the Holy Ghost.
Wherefore he says just before (1 Cor. 4:19): "I . . .
will know, not the speech of them that are puffed up, but the
power": and of himself he had already said (1 Cor. 2:4):
"My speech and my preaching was not in the persuasive words of human
wisdom, but in the showing of the spirit and power."
Reply to Objection 3: As stated above, the grace of the word is
given to a man for the profit of others. Hence it is withdrawn
sometimes through the fault of the hearer, and sometimes through the
fault of the speaker. The good works of either of them do not merit
this grace directly, but only remove the obstacles thereto. For
sanctifying grace also is withdrawn on account of a person's fault,
and yet he does not merit it by his good works, which, however,
remove the obstacles to grace.
Reply to Objection 4: As stated above, the grace of the word is
directed to the profit of others. Now if a man communicates his faith
to others this is by the word of knowledge or of wisdom. Hence
Augustine says (De Trin. xiv, 1) that "to know how faith may
profit the godly and be defended against the ungodly, is apparently
what the Apostle means by knowledge." Hence it was not necessary for
him to mention the word of faith, but it was sufficient for him to
mention the word of knowledge and of wisdom.
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