, so that he may attain justification,
persevere in it to the end, and thus enter into everlasting life." This
definition is strictly scientific, for it enumerates all the elements that
enter into the essence of actual grace.

Section 2. Division Of Actual Grace

Actual grace may be divided according to: (1) the difference existing
between the faculties of the human soul, and (2) in reference to the
freedom of the will.

Considered in its relation to the different faculties of the soul, actual
grace is either of the intellect, or of the will, or of the sensitive
faculties. With regard to the free consent of the will, it is either (1)
prevenient, also called cooeperating, or (2) efficacious or merely
sufficient.

1. THE ILLUMINATING GRACE OF THE INTELLECT.--Actual grace, in so far as it
inspires salutary thoughts, is called illuminating (_gratia illuminationis
s. illustrationis_).

This illumination of the intellect by grace may be either mediate or
immediate. It is mediate if grace suggests salutary thoughts to the
intellect by purely natural means, or external graces, such as a stirring
sermon, the perusal of a good book, etc.; it is immediate when the Holy
Ghost elevates the powers of the soul, and through the instrumentality of
the so-called _potentia obedientialis_,(40) produces in it entitatively
supernatural acts.

The existence of the grace of immediate illumination follows from its
absolute necessity as a means of salvation, defined by the Second Council
of Orange, A. D. 529.(41)

a) The grace of mediate illumination may be inferred aprioristically from
the existence of a divine revelation equipped with such supernatural
institutions as the Bible, the sacraments, rites, ceremonies, etc. In
conformity with the psychological laws governing the association of ideas,
intelligent meditation on the agencies comprised under the term "external
grace"(42) elicits in the mind salutary thoughts, which are not
necessarily supernatural in their inception.

It is not unlikely that Sacred Scripture refers to such graces as these
when it recommends "the law of God" or "the example of Christ" as fit
subjects for meditation. Cfr. Ps. XVIII, 8 sq.: "The law of the Lord is
unspotted, converting souls, ... the commandment of the Lord is lightsome,
enlightening the eyes."(43) 1 Pet. II, 21: "Christ also suffered for us,
leaving you an example that you should follow his steps."(44) St.
Augustine probably had in mind th