Divisions of Grace

Grace can be described in a general way as a free gift of God that assists us (or others) in our spiritual well being. The Catechism defines it as “first and foremost, the gift of the Spirit who justifies and sanctifies us. But grace also includes the gifts that the Spirit grants us to associate us with his work, to enable us to collaborate in the salvation of others and in the growth of the Body of Christ, the Church,” (CCC 2003).

Grace is subdivided, then, into many different categories. Some kinds of grace assist us in growing in holiness or participation in the Divine Life. Other graces are special gifts that aren’t necessary, but help us and others to grow in holiness in an indirect way. Many great theologians and spiritual authors have made this distinction, and they generally use the terms: Gratia gratum faciens, (grace making pleasing), and gratia gratis datae (grace freely given). Here we will demonstrate this distinction in several authors’ work.

Carmelite, Poet, Mystic

St. John states that some of the gratia gratis datae (henceforth: GGD) are enumerated by St. Paul in his first letter to the Corinthians. They include “faith (a supernatural certainty beyond the ordinary virtue), the grace of healing, working of miracles, prophecy, knowledge and discernment of spirits, interpretation of words, and also the gift of tongues,” (323).

St. John also clearly refers to these gifts as extraordinarily bestowed, and never for the benefit of the person to whom the gift is given. “The Spirit is given to no one save for the benefit of others,” (1 Cor 12:7). Rather, the gifts are given for the sake of the faithful. He makes a distinction that others have made using different terms. He refers to the gratia gratum faciens (henceforth: GGF) as a spiritual gift for the sake of the person, and he calls the GGD a supernatural gift for the sake of others. “People should rejoice then not in whether they possess and exercise these graces, but in whether they derive the second benefit from them, the spiritual,” (324).

St. John notes that there are risks involved in the spiritual life for those who have these gifts. He says that people with these gifts run the risk of deceiving and being deceived, rejoicing too much in the gift which leads to the detriment of the soul with regard to faith, and finally vainglory or vanity. It should not be counted toward a person’s holiness if he has a given GGD, because it is a gift that cannot be merited and it is not for his own sake.

He makes one final warning as well. People with these gifts can be tempted to use them for different reasons or at different times than God has willed. Satan sees this as an opportunity for entrance: “When the devil observes their attachment to these wonders, he opens a wide field, provides ample material for their endeavors, and meddles extensively,” (325).

Citations:

St. John of the Cross, The Collected Works of St. John of the Cross, trans. Kieran Kavanaugh, et al., (Washington D.C.: ICS Publications, 1991).

The Angelic Doctor

St. Thomas is in general agreement with John of the Cross and St. Paul, especially on the point that these gifts are given for the sake of others:

“And thus, there is a twofold grace;--one whereby man himself is united to God, and this is called sanctifying grace;--the other is that whereby one man cooperates with another in leading him to God, and this gift is called gratuitous grace, since it is bestowed on a man beyond the capability of nature, and beyond the merit of the person. But whereas it is bestowed on a man, not to justify him, but rather that he may cooperate in the justification of another, it is not called sanctifying grace.” (ST Ia IIae, q. 111, art 1)

A commentator on St. Thomas, Fr. Chad Ripperger, says, “The discussion of GGD comes with a warning, however. There are certain movements in Catholic and Protestant spheres which treat the GGDs as if they were GGFs. In other words, they think that the above charismata can actually be prayed for and merited,” (Ripperger 442).

Ripperger, who is also an exorcist, states along with John of the Cross that there is a strong risk of demonic influence for those who pray for or are inordinately attached to the charismatic gifts. So, for example, one ought not pray for the gift of tongues for several reasons. First, it is a gift that cannot be merited. If there were to be an “answer,” to the prayer, there could be a demonic force behind the ability to speak in other tongues. Secondly, praying for the gift, or being too focused on the gift rather than growth in holiness can distract us from progressing properly in the spiritual life. Reception of a GGD does not make us more holy, only the reception of GGF can do that.

Citations:

Thomas Aquinas. Summa theologica: Complete English Edition in Five Volumes. Vol. 2. Trans. Fathers of the English Dominican Province. Westminster, MD: Christian Classics, 1981

Chad Ripperger, An Introduction to the Science of Mental Health. Denton, NE: Sensus Traditionis, 2007.

A Synthesizer of the Wisdom of the Saints

Reginald Garrigou-Lagrange takes great pains to distinguish these two kinds of grace because this distinction protects the higher nature of Sanctifying Grace. He constantly stresses the importance of growing in sanctifying grace as the pre-eminent theme of our life here on earth. It is important, therefore, to know what we ought to pray for and what we should rejoice in when it is given, but it is also important to know what we ought not pray for or glory in when given.

“As St. Thomas shows, sanctifying grace and charity are much more excellent than these charisms; the former unite us immediately to God, our last end, whereas the charisms are ordained chiefly for the benefit of our neighbor and only prepare him to be converted, without giving him divine life. As a rule, they are not essentially supernatural like sanctifying grace, but only preternatural like a miracle and prophecy,” (436).

Garrigou-Lagrange’s teaching is impressive because it is at once consonant with St. Paul, St. John of the Cross, St. Thomas, the Church’s teaching, and many other saints and spiritual writers as well (St. Catherine of Siena, St. Teresa of Avila, St. Philip Neri, St. John Vianney, etc.). Christian Perfection and Contemplation, as well as many of his other works are masterpieces when it comes to making these proper and important distinctions.

Citations:

Reginald Garrigou-Lagrange, Christian Perfection and Contemplation: According to St. Thomas Aquinas and St. John of the Cross. Trans. Sr. M Timothea Doyle. Rockford, IL: Tan, 2003.