Reply Obj. 3:  One thing is said to cooperate with another not merely when it is a secondary agent under a principal agent, but when it helps to the end intended.  Now man is helped by God to will the good, through the means of operating grace.  And hence, the end being already intended, grace cooperates with us.

Reply Obj. 4:  Operating and cooperating grace are the same grace; but are distinguished by their different effects, as is plain from what has been said. ________________________

THIRD ARTICLE [I-II, Q. 111, Art. 3]

Whether Grace Is Fittingly Divided into Prevenient and Subsequent
Grace?

Objection 1:  It would seem that grace is not fittingly divided into prevenient and subsequent.  For grace is an effect of the Divine love.  But God’s love is never subsequent, but always prevenient, according to 1 John 4:10:  “Not as though we had loved God, but because He hath first loved us.”  Therefore grace ought not to be divided into prevenient and subsequent.

Obj. 2:  Further, there is but one sanctifying grace in man, since it is sufficient, according to 2 Cor. 12:9:  “My grace is sufficient for thee.”  But the same thing cannot be before and after.  Therefore grace is not fittingly divided into prevenient and subsequent.

Obj. 3:  Further, grace is known by its effects.  Now there are an infinite number of effects—­one preceding another.  Hence if with regard to these, grace must be divided into prevenient and subsequent, it would seem that there are infinite species of grace.  Now no art takes note of the infinite in number.  Hence grace is not fittingly divided into prevenient and subsequent.

On the contrary, God’s grace is the outcome of His mercy.  Now both are said in Ps. 58:11:  “His mercy shall prevent me,” and again, Ps. 22:6:  “Thy mercy will follow me.”  Therefore grace is fittingly divided into prevenient and subsequent.

I answer that, As grace is divided into operating and cooperating, with regard to its diverse effects, so also is it divided into prevenient and subsequent, howsoever we consider grace.  Now there are five effects of grace in us:  of these, the first is, to heal the soul; the second, to desire good; the third, to carry into effect the good proposed; the fourth, to persevere in good; the fifth, to reach glory.  And hence grace, inasmuch as it causes the first effect in us, is called prevenient with respect to the second, and inasmuch as it causes the second, it is called subsequent with respect to the first effect.  And as one effect is posterior to this effect, and prior to that, so may grace be called prevenient and subsequent on account of the same effect viewed relatively to divers others.  And this is what Augustine says (De Natura et Gratia xxxi):  “It is prevenient, inasmuch as it heals, and subsequent, inasmuch as, being healed, we are strengthened; it is prevenient, inasmuch as we are called, and subsequent, inasmuch as we are glorified.”