Reply Obj. 3:  Sin has for its principal object commutable good, which is known to us.  But the object or end of grace is unknown to us on account of the greatness of its light, according to 1 Tim. 6:16:  “Who . . . inhabiteth light inaccessible.”

Reply Obj. 4:  The Apostle is here speaking of the gifts of glory, which have been given to us in hope, and these we know most certainly by faith, although we do not know for certain that we have grace to enable us to merit them.  Or it may be said that he is speaking of the privileged knowledge, which comes of revelation.  Hence he adds (1 Cor. 2:10):  “But to us God hath revealed them by His Spirit.”

Reply Obj. 5:  What was said to Abraham may refer to experimental knowledge which springs from deeds of which we are cognizant.  For in the deed that Abraham had just wrought, he could know experimentally that he had the fear of God.  Or it may refer to a revelation. ________________________

QUESTION 113

OF THE EFFECTS OF GRACE
(In Ten Articles)

We have now to consider the effect of grace; (1) the justification of the ungodly, which is the effect of operating grace; and (2) merit, which is the effect of cooperating grace.  Under the first head there are ten points of inquiry: 

(1) What is the justification of the ungodly?

(2) Whether grace is required for it?

(3) Whether any movement of the free-will is required?

(4) Whether a movement of faith is required?

(5) Whether a movement of the free-will against sin is required?

(6) Whether the remission of sins is to be reckoned with the foregoing?

(7) Whether the justification of the ungodly is a work of time or is sudden?

(8) Of the natural order of the things concurring to justification;

(9) Whether the justification of the ungodly is God’s greatest work?

(10) Whether the justification of the ungodly is miraculous?
________________________

FIRST ARTICLE [I-II, Q. 113, Art. 1]

Whether the Justification of the Ungodly Is the Remission of Sins?

Objection 1:  It would seem that the justification of the ungodly is not the remission of sins.  For sin is opposed not only to justice, but to all the other virtues, as stated above (Q. 71, A. 1).  Now justification signifies a certain movement towards justice.  Therefore not even remission of sin is justification, since movement is from one contrary to the other.

Obj. 2:  Further, everything ought to be named from what is predominant in it, according to De Anima ii, text. 49.  Now the remission of sins is brought about chiefly by faith, according to Acts 15:9:  “Purifying their hearts by faith”; and by charity, according to Prov. 10:12:  “Charity covereth all sins.”  Therefore the remission of sins ought to be named after faith or charity rather than justice.