Thomas Aquinas · 1325 of 3516
Article. 10 - Whether man possessed of grace needs the help of grace in order to persevere?
Objection 1: It would seem that man possessed of needs no help to . For is something less than virtue, even as continence is, as is clear from the Philosopher (Ethic. vii, 7,9). Now since man is by , he needs no further help of in order to have the virtues. Much less, therefore, does he need the help of to have .
Objection 2: Further, all the virtues are infused at once. But is put down as a virtue. Hence it seems that, together with , is given to the other infused virtues.
Objection 3: Further, as the Apostle says (Rom. 5:20) more was restored to man by Christ's gift, than he had lost by Adam's sin. But Adam received what enabled him to ; and thus man does not need in order to .
On the contrary, Augustine says (De Persev. ii): "Why is of God, if it is not bestowed by God? For is it not a mocking request to seek what we know He does not give, and what is in our power without His giving it?" Now is by even those who are hallowed by ; and this is seen, when we say "Hallowed be Thy name," which Augustine confirms by the words of Cyprian (De Correp. et Grat. xii). Hence man, even when possessed of , needs to be given to him by God.
I answer that, is taken in three ways. First, to signify a habit of the mind whereby a man stands steadfastly, lest he be moved by the assault of sadness from what is virtuous. And thus is to sadness as continence is to and pleasure, as the Philosopher says (Ethic. vii, 7). Secondly, may be called a habit, whereby a man has the purpose of in good unto the end. And in both these ways is infused together with , even as continence and the other virtues are. Thirdly, is called the in good to the end of life. And in order to have this man does not, indeed, need another habitual , but he needs the Divine assistance guiding and guarding him against the attacks of the passions, as appears from the preceding article. And hence after anyone has been by , he still needs to God for the aforesaid gift of , that he may be kept from evil till the end of his life. For to many is given to whom in is not given.
Reply to Objection 1: This objection regards the first mode of , as the second objection regards the second.
Hence the solution of the second objection is clear.
Reply to Objection 3: As Augustine says (De Natura et Gratia xliii) [*Cf. De Correp. et Grat. xii]: "in the original state man received a gift whereby he could , but to was not given him. But now, by the of Christ, many receive both the gift of whereby they may , and the further gift of ," and thus Christ's gift is greater than Adam's fault. Nevertheless it was easier for man to , with the gift of in the state of innocence in which the flesh was not rebellious against the spirit, than it is now. For the restoration by Christ's , although it is already begun in the mind, is not yet completed in the flesh, as it will be in heaven, where man will not merely be able to but will be unable to sin.