GRACE

The Spirit descends on Jesus at His baptism

By Edward Matulanya 

Here are meaning, functions,types, theology, Aspects and historical development of Grace.

1. Historical Development of the Concept of Grace

Biblical Foundations

The concept of grace (Latin: gratia; Greek: charis) is central to both the Old and New Testaments. In the Old Testament, grace denotes God’s steadfast love and favor toward Israel despite their unworthiness (Exodus 33:19; Psalm 103:8–12). In the New Testament, grace is fully revealed in Jesus Christ. St. Paul emphasizes grace as a divine gift that saves humanity apart from works of the law (Romans 3:24; Ephesians 2:8–9; Titus 3:7).

Early Church Fathers

Early theologians reflected on grace as the divine initiative in salvation. St. Irenaeus (ca. 130–202) saw salvation as the restoration of divine likeness through God’s gratuitous gift. Origen (ca. 184–253) and Clement of Alexandria (ca. 150–215) emphasized synergy between divine grace and human free will.

The greatest early influence came from St. Augustine of Hippo (354–430), who developed a mature doctrine of grace in his debates against Pelagianism. Augustine insisted that even the first movement toward God is caused by grace, which is utterly gratuitous and necessary for salvation (Augustine, On Grace and Free Will, trans. 1887).

Medieval Theology

In the Middle Ages, theologians further clarified Augustine’s insights. St. Anselm of Canterbury (1033–1109) described grace as the divine assistance that restores humanity’s relationship with God. St. Thomas Aquinas (1225–1274) provided a systematic treatment in the Summa Theologica, distinguishing between habitual (sanctifying) grace, a stable disposition in the soul, and actual grace, a transient help for specific acts (Aquinas, Summa Theologica, I-II, Q. 109–114).

The Reformation and the Council of Trent

During the Protestant Reformation, Martin Luther emphasized sola fide (faith alone), teaching that grace covers sin but does not transform the person. The Council of Trent (1545–1563) responded by affirming that grace both forgives and renews. The Council decreed that justification “is not only the remission of sins but also the sanctification and renewal of the inward man” (Council of Trent, Session VI, 1547/1960). Thus, grace is free and unmerited but requires human cooperation through faith and works inspired by grace.

Modern and Contemporary Development

The Second Vatican Council (1962–1965) expanded the understanding of grace’s universality. Gaudium et Spes (1965) taught that the Holy Spirit offers grace to all people of good will, even beyond the visible boundaries of the Church (Vatican II, 1965, para. 22). Modern Catholic theology emphasizes grace as the ongoing presence of God’s love that transforms individuals and society.

2. The Function of Grace

Grace functions as the means by which humanity participates in the divine life (2 Peter 1:4). It is both transformative and enabling, elevating human nature to a supernatural order.

a. Types of Grace

Sanctifying Grace A habitual gift that dwells in the soul and makes one holy. Basis of the Christian life; lost through mortal sin, restored through reconciliation.

Actual Grace Temporary divine help to act rightly. Moves intellect and will toward good actions.

Sacramental Grace Grace proper to each sacrament. Strengthens believers to live out sacramental effects.

Prevenient Grace Grace that precedes human response. Initiates conversion.

Cooperating Grace Grace working with free will. Sustains moral growth.

Charisms Special graces for building up the Church. Serve the common good (1 Corinthians 12:4–7).

3. The Significance of Grace

a. In Salvation

Grace is indispensable for salvation. The Catechism of the Catholic Church (CCC) defines grace as “favor, the free and undeserved help that God gives us to respond to his call to become children of God” (Catechism of the Catholic Church [CCC], 1996/1997). Without grace, salvation is impossible (John 15:5).

b. In Justification

Justification, in Catholic teaching, includes both forgiveness of sins and interior renewal. Grace justifies by remitting sin and infusing divine charity into the soul (Trent, 1547/1960). Faith is the foundation of justification, but good works, animated by grace, maintain and increase this gift (James 2:26).

c. In the Sacraments

The sacraments are “efficacious signs of grace” (CCC, 1131). Each sacrament confers a specific grace Baptism grants sanctifying grace; Confirmation strengthens faith; the Eucharist deepens union with Christ; Reconciliation restores lost grace; and so on. Thus, the sacramental life is the primary means by which grace is dispensed.

d. In Moral and Spiritual Life

Grace empowers believers to love God and neighbor, to resist sin, and to grow in virtue. It perfects human freedom, making true charity possible (Aquinas, Summa Theologica, I-II, Q. 111).

e. In the Church

The Church is “the universal sacrament of salvation” (Vatican II, Lumen Gentium, 1964, para. 48). Through her teaching, sacraments, and communal life, the Church mediates divine grace to humanity. The communion of saints reflects the shared participation of all believers in divine grace.

4. Summary of Aspect Description

Source God alone, through Jesus Christ and the Holy Spirit

Means Sacraments, prayer, Scripture, and works of charity

Goal Union with God (theosis)

Effect Transformation and sanctification of the soul

Loss and Restoration Lost by mortal sin, restored by repentance and Penance

5. Key Theological Principles

Grace builds on nature (gratia non tollit naturam sed perficit): Grace elevates rather than destroys human nature (Aquinas, Summa Theologica, I, Q. 1, a. 8).

Human cooperation is real but entirely dependent on divine initiative (Philippians 2:13).

“Where sin increased, grace abounded all the more” (Romans 5:20), revealing God’s mercy as greater than sin.

6. Conclusion

In the Roman Catholic tradition, grace is the free and unmerited gift of God’s life within the soul. It is the foundation of justification, sanctification, and eternal salvation. Through grace, humanity is not merely pardoned but transformed; drawn into participation in the divine nature. The Church, as the sacrament of grace, continues Christ’s mission by dispensing this supernatural life through Word and Sacrament. Ultimately, grace fulfills humanity’s deepest vocation: union with God.

References

Aquinas, T. (1947). Summa Theologica (Fathers of the English Dominican Province, Trans.). Benziger Bros. (Original work published ca. 1274)

Augustine of Hippo. (1887). On Grace and Free Will (P. Schaff, Trans.). Christian Literature Publishing Co.

Catechism of the Catholic Church. (1997). 2nd ed. Libreria Editrice Vaticana.

Council of Trent. (1960). Decree on Justification (Session VI, 1547). In H. Denzinger (Ed.), The Sources of Catholic Dogma (R. Deferrari, Trans.). B. Herder Book Co. (Original work published 1547)

Second Vatican Council. (1964). Lumen Gentium (Dogmatic Constitution on the Church). In Vatican Council II: The Conciliar and Post Conciliar Documents (A. Flannery, Ed.). Costello Publishing.

Second Vatican Council. (1965). Gaudium et Spes (Pastoral Constitution on the Church in the Modern World). In Vatican Council II: The Conciliar and Post Conciliar Documents (A. Flannery, Ed.). Costello Publishing.

The Holy Bible. (2011). New International Version. Zondervan.