SANCTIFYING GRACE

By Edward Matulanya 

Here are meaning, theology, biblical foundation, historical development, effects, Spiritual and Eschatological Significance of Sanctifying Grace in Roman Catholic Theology.

1. Meaning

In Roman Catholic theology, sanctifying grace (Latin: gratia sanctificans or gratia habitualis) refers to the supernatural life of God infused into the soul by the Holy Spirit, which sanctifies and transforms a person into a child of God and an heir to heaven. It is a habitual gift that is, a stable and enduring quality within the soul that enables it to live with God and act by divine love (Catechism of the Catholic Church [CCC], 1997/2000, §2000).

This grace differs from actual grace, which refers to God’s temporary interventions for specific actions or moments (CCC, §2000). Sanctifying grace remains in the soul unless destroyed by mortal sin and is first received in the sacrament of Baptism (John 3:5).

> “Sanctifying grace is an habitual gift, a stable and supernatural disposition that perfects the soul itself to enable it to live with God, to act by his love.” (Catechism of the Catholic Church, §2000).

2. Theological Description

Sanctifying grace is understood as an interior transformation, not merely an external favor. The Catholic Church teaches that this grace truly makes a person holy, conforming them to Christ and allowing them to participate in divine life (CCC, §1999).

Theologians such as St. Thomas Aquinas describe sanctifying grace as a supernatural habitus, a divinely infused quality that resides in the essence of the soul, elevating it to live in communion with God (Summa Theologiae, I–II, q.110–113). Grace, therefore, is not an external legal status but an interior sanctification.

3. Biblical Foundations

Although the term “sanctifying grace” is not used verbatim in Sacred  Scripture, the concept is deeply rooted in biblical revelation:

John 3:5 — “Unless one is born of water and Spirit, he cannot enter the kingdom of God.”

→ Basis for Baptism as the moment of new spiritual life.

Romans 5:5 — “God’s love has been poured into our hearts through the Holy Spirit.”

→ Indicates the interior infusion of divine charity.

2 Peter 1:4 — “You may become partakers of the divine nature.”

→ Expresses participation in divine life, the essence of sanctifying grace.

According to (1 Corinthians 6:19–20) “Your body is a temple of the Holy Spirit… glorify God in your body.”

Suggests the indwelling presence of God through grace. (Biblical citations from The New American Bible, Revised Edition [NABRE], 2011).

4. Historical Development

Early Church Fathers

The concept of sanctifying grace is rooted in patristic theology. St. Irenaeus (2nd century) spoke of human beings being “made partakers of the divine nature,” emphasizing deification (Adversus Haereses, V, pref. 1). St. Augustine (4th–5th century) articulated that grace is an interior gift transforming the soul, opposing Pelagian claims that humans could achieve righteousness through their own power (Augustine, De Natura et Gratia, c. 415).

Scholastic Theology

St. Thomas Aquinas (13th century) systematized the understanding of sanctifying grace:

> “Grace is something created in the soul… a participation in the divine nature” (Summa Theologiae, I–II, q.110, a.2).

Aquinas described it as a habitual form inhering in the soul, enabling humans to act supernaturally and merit eternal life.

Council of Trent (1545–1563)

The Council of Trent, responding to the Protestant Reformation, defined that justification involves not only the forgiveness of sins but also the interior renewal of the person.

> “Justification… is not only the remission of sins but also the sanctification and renewal of the inward man through the voluntary reception of grace” (Council of Trent, Decree on Justification, Session VI, ch. 7; Tanner, 1990).

The council affirmed that sanctifying grace is infused, not merely imputed, and that it can be lost through mortal sin and restored through the sacrament of Penance.

Sacrament of Reconciliation
Sacrament of Reconciliation 

5. Effects of Sanctifying Grace

When sanctifying grace is present, it produces several spiritual effects:

1. Holiness: The soul becomes truly holy and pleasing to God.

2. Adoption: The person becomes a child of God and an heir to eternal life (Romans 8:16–17).

3. Indwelling of the Trinity: God dwells in the soul as in a temple (John 14:23).

4. Supernatural Virtues: The infused virtues of faith, hope, and charity elevate human capacities.

5. Merit: Actions performed in grace become meritorious for eternal reward (CCC, §2009).

6. Loss and Restoration of Sanctifying grace

Sanctifying grace can be lost through mortal sin, which destroys the divine life in the soul (CCC, §1861). However, it is restored through the Sacrament of Penance, where contrition, confession, and absolution reconcile the sinner to God and renew sanctifying grace (CCC, §1446).

Growth in sanctifying grace occurs through reception of the sacraments, prayer, and acts of charity (CCC, §2010).

7. Spiritual and Eschatological Significance of Sanctifying grace

Sanctifying grace is the seed of eternal life (gratia capitis) the beginning of the glory that will be perfected in heaven. In the Beatific Vision, this grace transforms into the light of glory (lumen gloriae), allowing the soul to see God face to face (Aquinas, Summa Theologiae, I, q.12, a.5).

Thus, sanctifying grace is both the source of supernatural life now and the pledge of eternal communion with God in the next life.

8. Summary of Sanctifying grace 

Aspect Description

Definition Supernatural gift of God’s life in the soul that sanctifies and makes one a child of God. Received Through Baptism (initially), restored through Penance.

Natureof sanctifying grace is Stable, habitual, interior quality.

Purpose Enables participation in divine life and capacity for heaven

Loss by Mortal sin and its

Restoration is through Sacrament of Penance. Final Fulfillment of sanctifying grace is to obtain Eternal vision of God in Heaven.

References

Aquinas, T. (1947). Summa Theologiae (Fathers of the English Dominican Province, Trans.). Benziger Brothers. (Original work published ca. 1265–1274)

Augustine of Hippo. (415). De Natura et Gratia. In P. Schaff (Ed.), Nicene and Post-Nicene Fathers, First Series (Vol. 5). Christian Literature Publishing Co.

Catechism of the Catholic Church. (1997). Vatican City: Libreria Editrice Vaticana.

Council of Trent. (1547). Decree on Justification (Session VI). In N. Tanner (Ed.), Decrees of the Ecumenical Councils (Vol. 2, pp. 671–679). Georgetown University Press, 1990.

Irenaeus of Lyons. (180). Against Heresies [Adversus Haereses]. In A. Roberts & J. Donaldson (Eds.), Ante-Nicene Fathers (Vol. 1). Christian Literature Publishing Co.

The Holy Bible. (2011). New American Bible, Revised Edition (NABRE). United States Conference of Catholic Bishops.

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