HKB
and hence can never be called anything but prevenient. But grace signifies a temporal effect, which can precede and follow another; and thus grace may be both prevenient and subsequent.
Reply Obj. 2: The division into prevenient and subsequent grace does not divide grace in its essence, but only in its effects, as was already said of operating and cooperating grace. For subsequent grace, inasmuch as it pertains to glory, is not numerically distinct from prevenient grace whereby we are at present justified. For even as the charity of the earth is not voided in heaven, so must the same be said of the light of grace, since the notion of neither implies imperfection.
Reply Obj. 3: Although the effects of grace may be infinite in number, even as human acts are infinite, nevertheless all are reduced to some of a determinate species, and moreover all coincide in this--that one precedes another.
FOURTH ARTICLE [I-II, Q. 111, Art. 4]
Whether Gratuitous Grace Is Rightly Divided by the Apostle?
Objection 1: It would seem that gratuitous grace is not rightly divided by the Apostle. For every gift vouchsafed to us by God, may be called a gratuitous grace. Now there are an infinite number of gifts freely bestowed on us by God as regards both the good of the soul and the good of the body--and yet they do not make us pleasing to God. Hence gratuitous graces cannot be contained under any certain division.
Obj. 2: Further, gratuitous grace is distinguished from sanctifying grace. But faith pertains to sanctifying grace, since we are justified by it, according to Rom. 5:1: "Being justified therefore by faith." Hence it is not right to place faith amongst the gratuitous graces, especially since the other virtues are not so placed, as hope and charity.
Obj. 3: Further, the operation of healing, and speaking divers tongues are miracles. Again, the interpretation of speeches pertains either to wisdom or to knowledge, according to Dan. 1:17: "And to these children God gave knowledge and understanding in every book and wisdom." Hence it is not correct to divide the grace of healing and kinds of tongues against the working of miracles; and the interpretation of speeches against the word of wisdom and knowledge.
Obj. 4: Further, as wisdom and knowledge are gifts of the Holy Ghost, so also are understanding, counsel, piety, fortitude, and fear, as stated above (Q. 68, A. 4). Therefore these also ought to be placed amongst the gratuitous gifts.
On the contrary, The Apostle says (1 Cor. 12:8, 9, 10): "To one indeed by the Spirit is given the word of wisdom; and to another the word of knowledge, according to the same Spirit; to another, the working of miracles; to another, prophecy; to another, the discerning of spirits; to another divers kinds of tongues; to another interpretation of speeches."
I answer that, As was said above (A. 1), gratuitous grace is ordained to this, viz. that a man may help another to be led to God. Now no man can help in this by moving interiorly (for this belongs to God alone), but only exteriorly by teaching or persuading. Hence gratuitous grace embraces whatever a man needs in order to instruct another in Divine things which are above reason. Now for this three things are required: first, a man must possess the fullness of knowledge of Divine things, so as to be capable of teaching others. Secondly, he must be able to confirm or prove what he says, otherwise his words would have no weight. Thirdly, he must be capable of fittingly presenting to his hearers what he knows.