Grace

Psychologically, there are three "graces" beyond the individual, personal, self-conscious self - animal, human and spiritual grace. The first comes with physical harmony in accord with one's biological nature, and manifests as well-being, an awareness of the intrinsic goodness of life. The second comes from human relationships and human teachers; from membership of a family, group, community or nation; and from the external projection of one's own wishes, hopes and imaginings. Even response of prayer to the saints or to a deity by a devoutly religious person may be seen in this light. Lastly, spiritual grace can only be accepted when the preoccupation with "I", "me" and "mine" is forgotten, if only for a moment. This moment may be one of a totally altered state, when there is an awakening to a whole new dimension of knowledge and an awareness of the unity of creation. It has been described as the "wholly other".

Such cosmic consciousness or gratuitous grace is seen in Catholic teaching as divine influence, or the love of God operating in mankind as a free and unmerited favour, which calls for a free response through faith, hope and charity to the invitation to increase personal efforts towards inner and external knowledge. Gratuitous grace brings great joy, but the invitation to further efforts may be lost by dwelling on the experience of grace itself. Continuous receiving of spiritual grace comes to those who no longer act from their individual selves but from God in them. This spiritual grace is said to be true grace when the whole personality is changed and the individual devotes himself to his true end in God.

Grace may be seen from three standpoints: (1) As forgiveness, under the doctrine of justification by faith. Since humans are unable to fulfil the requirements of perfect love and obedience, grace as forgiveness transcends ethical categories and restores a morally right relationship between humans and God and between humans themselves, despite the violation of divine law by sin. (2) As the power to lead a moral life. Despite individual freedom and moral responsibility, many would argue that only through empowerment from outside is the individual free to become what he desires to become. (3) As a means of ensuring meaningful existence and wholeness of life. Ethical principles and action are insufficient to ensure wholeness of life despite ambiguity and failure in human moral existence.

In contemporary Christian terms (Paul Tillich) sin is regarded as the state of separation from oneself, others and God; this separation is simultaneously one's fate and one's guilt. To be struck by grace is neither belief in something nor moral progress; both can lead to pride or despair. It is to recognize and acknowledge one's state of separation, to hear that one is accepted in spite of the separation and to accept one's acceptance. Only by God's grace can the individual be again united with God. As John Ruusbroec says, without the mediation of God's grace and our free-willed and loving conversion, no-one can be saved.