Dist. 1, Part 1, Art. 1, Q. 6
by St. Bonaventure
Source text: Public Domain Mark 1.0. English translation/apparatus/encoding: CC BY-NC 4.0, Wroot Press.
https://bonaventure.wrootpress.com/browse/4/d/1/q/bon-sent-IV-d1-p1-a1-q6
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### QUESTION VI.
### *On the grace conferred in the Sacraments.*

Sixth and last, the question is asked concerning sacramental grace, whether it is the same in essence with the grace of the virtues. And that it is the same, it seems:

*Arguments for the affirmative side.*

1. Because the grace of the Sacraments is sanctifying grace, since it makes one worthy of eternal life, as is plain in baptism; but in one soul there is one sanctifying grace: therefore etc.

2. Likewise, "only one thing is opposed to one thing"; but the grace in the virtues is opposed to sins, and likewise the grace in the Sacraments: therefore it is one.

3. Likewise, one baptized by the baptism of the Spirit, if he comes to the Sacrament, does not receive another grace, as the Master says: therefore there is not another grace in the Sacraments than in the virtues, for that man had nothing but the grace of the virtues.

4. Likewise, it is the same thing that directs by separating from a terminus and by inclining toward a terminus; but the Sacraments are what complete the soul by separating it from evil, the virtues by ordering it toward the terminus: therefore etc.

**On the contrary:**

*For the negative side.*

1. Everyone who does not approach feignedly has the grace of the virtues; but one who approaches feignedly receives no grace in the Sacrament: therefore either another grace is given to him than the grace of the virtues, or the Sacraments give nothing at all.

2. Likewise, things that have diverse differences are essentially diverse; but such are the grace in the Sacraments and in the virtues and in the gifts and in the beatitudes: therefore etc.

3. Likewise, the gifts and virtues and beatitudes would exist even if [the soul] were never going to sin, but not the grace of the Sacraments: therefore etc.

4. Likewise, there is a connection in the virtues, but not in the Sacraments: therefore etc.

> **Conclusion.**
> Sacramental grace is the same in essence with the grace of the virtues, although sacramental grace connotes more effects.

**I respond:** *(Opinion 1.)* Some have wished to say that in these and in those there is altogether the same grace, differing by relation alone or by mode of participation. For that grace which causes the virtues and gifts to be in the soul is called sacramental insofar as it is given, or increased, or recovered through the Sacrament; nor were the Sacraments instituted for another grace, but for the seeking and recovering of that one.

*(Opinion 2.)* Another position is that it differs in essence, as these reasons prove; and just as in one man there are many gratuitously given graces, so also many sanctifying graces, because they are ordered toward diverse things. For the virtues and gifts are ordered toward good works, but the Sacraments heal vices and are not ordered toward good works except *consequently*; whence, according as there are many vices, there are many sacramental graces.

*(Opinion 3.)* The third position is more probable and better, namely that sanctifying grace is one; and a sign of this is that it is wholly removed by one sin. But it must be noted that when I say "the grace of the virtues," I mean sanctifying grace and the underlying habit; and sanctifying grace is one, but the underlying habit is one and another. Likewise, when I say "sacramental grace," I do not say grace only, but also the effect of healing; and the grace indeed is one, but the effects of healing are many. Grace is therefore distinguished in the Sacraments, gifts, and virtues with regard to the effects and the underlying habits. Whence sacramental grace adds, over and above the grace of the virtues, some effect on account of sin.

*Corollary.* An example is in one who is in grace and baptized: an effect of grace is given to him, because he is not only absolved from guilt, but also from punishment; just as also in the other virtues and gifts and beatitudes there is a difference with respect to the underlying habits, which differ on account of the difference in the acts toward which they are ordered. For the virtues are ordered toward first works, the gifts toward intermediate ones, the beatitudes toward perfect ones, as is plain elsewhere; but the Sacraments add the remedy of healing. — And the reasons proceed according to these two ways.

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