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1155:, commonly translated as "gratuitous grace." The phrase is not altogether happy; after all, the first kind of grace is also gratuitously, in the sense of freely, given by God. This gratuitous grace, in the technical sense, is given not for the sanctification of the recipient, but to allow the recipient to help others to God (I-II. III, 1c).
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1151:. It commonly is translated as "sanctifying grace." This is the grace that sanctifies an individual, granting the person a participation in the divine nature and ordering him to God as to one’s supernatural end. It is this grace that receives the much greater part of the attention in the treatise on grace. The other kind of grace is
1132:(ST) I, 1, 8 ad 2). "Since therefore grace does not destroy nature but perfects it, natural reason should minister to faith as the natural bent of the will ministers to charity." Thomas maintains that the truth of human nature finds total fulfilment through sanctifying grace, since this is "perfectio naturae rationalis creatae" (
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Consecrated
Phrases: A Latin Theological Dictionary; Latin Expressions Commonly Found in Theological Writings Third Editio, James T. Bretzke (Collegeville:Liturgy Press, 2003)
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Gerhar Suter, "Grace", The
Encyclopedia of Protestantism, vol 2, Eds., Hans J. Hillerbrand (London: Routledge, 2004), 831
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1128:(c. 1224–1274). He observes, ". . . grace does not destroy nature, but fulfills its potential . . ." (
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He stated that grace does not contradict nature. God's creation cannot be
16:'Grace does not destroy nature, but perfects it,' phrase by Thomas Aquinas
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