Reply Obj. 3:  The grace of healing is distinguished from the general working of miracles because it has a special reason for inducing one to the faith, since a man is all the more ready to believe when he has received the gift of bodily health through the virtue of faith.  So, too, to speak with divers tongues and to interpret speeches have special efficacy in bestowing faith.  Hence they are set down as special gratuitous graces.

Reply Obj. 4:  Wisdom and knowledge are not numbered among the gratuitous graces in the same way as they are reckoned among the gifts of the Holy Ghost, i.e. inasmuch as man’s mind is rendered easily movable by the Holy Ghost to the things of wisdom and knowledge; for thus they are gifts of the Holy Ghost, as stated above (Q. 68, AA. 1, 4).  But they are numbered amongst the gratuitous graces, inasmuch as they imply such a fullness of knowledge and wisdom that a man may not merely think aright of Divine things, but may instruct others and overpower adversaries.  Hence it is significant that it is the “word” of wisdom and the “word” of knowledge that are placed in the gratuitous graces, since, as Augustine says (De Trin. xiv, 1), “It is one thing merely to know what a man must believe in order to reach everlasting life, and another thing to know how this may benefit the godly and may be defended against the ungodly.” ________________________

FIFTH ARTICLE [I-II, Q. 111, Art. 5]

Whether Gratuitous Grace Is Nobler Than Sanctifying Grace?

Objection 1:  It would seem that gratuitous grace is nobler than sanctifying grace.  For “the people’s good is better than the individual good,” as the Philosopher says (Ethic. i, 2).  Now sanctifying grace is ordained to the good of one man alone, whereas gratuitous grace is ordained to the common good of the whole Church, as stated above (AA. 1, 4).  Hence gratuitous grace is nobler than sanctifying grace.

Obj. 2:  Further, it is a greater power that is able to act upon another, than that which is confined to itself, even as greater is the brightness of the body that can illuminate other bodies, than of that which can only shine but cannot illuminate; and hence the Philosopher says (Ethic. v, 1) “that justice is the most excellent of the virtues,” since by it a man bears himself rightly towards others.  But by sanctifying grace a man is perfected only in himself; whereas by gratuitous grace a man works for the perfection of others.  Hence gratuitous grace is nobler than sanctifying grace.

Obj. 3:  Further, what is proper to the best is nobler than what is common to all; thus to reason, which is proper to man, is nobler than to feel, which is common to all animals.  Now sanctifying grace is common to all members of the Church, but gratuitous grace is the proper gift of the more exalted members of the Church.  Hence gratuitous grace is nobler than sanctifying grace.

On the contrary, The Apostle (1 Cor. 12:31), having enumerated the gratuitous graces, adds:  “And I shew unto you yet a more excellent way”; and as the sequel proves he is speaking of charity, which pertains to sanctifying grace.  Hence sanctifying grace is more noble than gratuitous grace.