Page:Catholic Encyclopedia, volume 6.djvu/798

 GRACK

714

GRACE

De Gratiâ et libero arbitrio in Opp., ed. Fèvre (Paris. 1S73), V. VI; WoRTER, Die rhrUtliche Lehre liber das Verfidltnis von Onatic und Freiheil bis au/ Auguslinus (Freiburg, 1856). The literature on special features is so vast as to be almost impossible of exam- ination. We give here only the leading works of each system:

I. Thomists. — B.\NEZ, Comment, in S. Thorn. (Salamanca, 1584 — ); Alvarez, De auxiliis gratia; el humajti arbitrii viribus (Rome, 1612;; Idem, Responsionum libri IV (Louvain, 1622); LEDE3MA, De dimufr graiim auxiliis (Salamanca, 1611); Gonet, Clypeus theologiw thomisticce (16 vols., Bordeaux, 1659-69) ; CoNTENSON, Theologia mentis ei cordis (Lyons, 1673); De Lemos, Panoplia divinre gratia! (4 vols., Li^ge, 1676); Gou- DIN, De scientid et voluntate Dei (new ed., Louvain, 1874); GoTTl, Theologia scholastico-dogmatica juxta meniem diri Thoma (Venice, 1750); Gazzaxiga, Theologia dogmatica in systema redacta (2 vols., Vienna, 1776); Billuart, De gratid (ed. Lequette), III; Idem, Le Thomisme triomphant (Paris, 1725); DuMMERMtJTH, S. Thomas et dortrina pramolionis phys- icte (Paris, 1886); Idem, Defensio doctrince S. Thoma de pra~ motione physicA against Father Frins, S.J. (Paris, 1896); Man- ser, Possibilitas pramotionis physicee thomisticm in actibus liheris (Fribourg, 1895); Feldner, Die Lehre des hi. Thomas ilber die Willensfreiheit der ucrniinfligen Wesen (Prague, 1890); Pap.\gni, La menle di S. Tomaso intorno alia mozione divina nelle creature (Benevento, 1901); Ude, Doctrina Capreoli de influiu Dei in actus voluntatis humnnm (Graz, 1906); Del Prado, De gratid et libero arbilrio (3 vols., Freiburg im Br., 1907).

II. AUGUSTINIANISTS. — NoRlsItJS, Vindicics Augustjnian(E (Padua, 1677); Berti, De theologicis disciplinis (8 vols.. Rome, 1739 — ); Bellelu, Mens S. Autiustini de modo reparntionis humance naiuroE (2 vols., Rome, 1773); Thomassin, Memoires sur la grdcc (Louvain, 1668).

III. Molinists and CoNGRtJiSTS. — MOLINA, Concordia libcri arbitrii cum gratia; donis (Lisbon, 1858; new ed., Paris, 1876); Pl\tel, Auctoritas contra pradeterminationem physicam pro scientid medid historice propugnata (Lyons, 1665); Idem, Scien- tia media theologice defensa (2 vols., Lyons, 1674-76); De Aranda, De Deo sciente, proedestinanle et auxilianie sen Schola scienticB media (Saragossa, 1693); Suarez, De concursu, mo- tione et auxitio Dei (new ed., Paris, 1856); Idem, De auxilio efficaci in 0pp. (Paris, 1856), XI; Idem, De lerd intdligenlid auxilii efficacis in 0pp. posthum., X, Append.; Lessius, De gralid efficaci in Opuscula, tom. II (Paris, 1878); Sahdagna, Theologia dogmatico-polemica (Ratisbon, 1771): Wirce- BURGENSES (KiLBER), De gralid (new ed., Paris, 1853); Mur- ray, De gralid (Dublin, 1877) ; Jungmann, De gratid (Ratisbon, 1896); De San, De Deo uno, I: De menle S. Thomw circa prade- terminationes physicas (Louvain, 1894); Frins, S. Thoma doctrina de cooperatione Dei cum omni naturd creatd, praserlim liberd, seu S. Thomas prfsdeterminalionis physica adversarius (Paris, 1890); De R^gnon, Banez et Molina, Histoire, Doc- trines, Critique mdnphysique (Paris, 1883); Pohle, Lehrbuch der Dogmalik, II (Paderborn. 1909), 452-83.

IV. Syncretists. — Over and above the works of St. Alphon- scie, the following mav be consulted: Tournelv, Dc grnlid (Venice, 1755); Herrmann, De divind gralid (Rome, 1904), 337-501. Portions of the following may be cited here: Pecci, Sentenza di S. Tomaso circa Vinflusso di Dio sulle azione delle creature ragionevoli e svlla scienza media (Rome, 1885); Adeodatus (pseudonym), J. Peccis Schrift. . . analysiert (Mainz, 1888). For historical literature, see Congregatio de Auxiliis.

J. Pohle.

Grace, Thomas. See Sachamento, Diocese of.

Grace, William Russel, philanthropist and mer- chant, b. at Cork, Ireland, 10 May, 1832; d. at New York, 21 March, 1904. His father was originally from Queen's County, where the Graces lived from the days of their ancestor, Raymond Le Gros, who went to Ire- land with Strongbow; his mother, a Russel from Tip- perary, was a convert to the Catholic J'aith. James Grace, his father, went from Ireland to Peru in 1850, but not being successful there, returned to Ireland, while his son, Wilham Russel, remained behind and in time became a partner with the firm of John Bryce at Callao. This firm became Grace Brothers & Co., and W. R. Grace & Co., with offices in New York, San Francisco, and every city of importance on the west coast of South America. Grace also estabUshed, at New York, The New York and Pacific Steamship Co., and other financial enterprises. In 1859 he married Lilias Gilchrist of Thomaston, Maine.

He left Peru in the year 1S64 and for a time lived in Brooklyn, then in 1S78 moved to New York. At the time of the famine in Irel;ind in 1878 and 1879 his firm contributed to the relief fund one-fourth the cargo of provisions sent in the stiMimship ("oiLstellation for the famine stricken. This f:ict :inil others iiuide him so popular that he was noniin;ile(l for M:iyr of New York, and, in spite of much oiiixisition from liinotcd sources, elected in 1880. lie was the first Catholic

to hold that office. He was re-elected in 1884 and served a second term. An attempt to induce him to accept a nomination for a third term was made, but he declined to run.

A fact that best shows the Christian character of the man is that during his two terms as mayor he went to Mass every morning in the neighbouring church of St. Agnes before going to official work. His chief benev- olent work was the foundation of the Grace Insti- tute in May, 1897, which he dedicated to the memory of his parents. The object of this institution was to give free tuition to women in dressmaking, stenog- raphy, tj'penTiting, book-keeping, and domestic sci- ence. The poor are also generally helped by this in- stitution. He was prompted to foimd and endow it after a study of the economic conditions of workmen's families during a strike among the employees of one of his enterprises. The institution is non-sectarian, and is under the charge of the Sisters of Charity.

Henry A. Brann.

Grace at Meals. — In Apostolic times St. Paul counsels the faithful: "Whether you eat or drink, or whatsoever else you do, do all to the glory of God" (I Cor., X, 31). This precept did not cease to be ob- served. "Before taking nourishment", says Clement of Alexandria, "it is fitting to praise the Creator of all things, and it is fitting also to sing His praises when we take as nourishment the things created by Him" (Paed., II, iv). Tertullian, a contemporary of Clem- ent, shows us the Christians of the beginning of the third century making the sign of the cross on taking their places at table (De cor. milit., iii). "Our re- pasts", says he, referring to the Agape, "are in noth- ing vile or immodest. We do not recline until we have prayed to God. In Uke manner prayer concludes the feast" (Apol., xxxi). Christian archa;ology has col- lected a large number of cup-bases on which may be read a short prayer, e. g. "Drink in Christ", "Drink piously", "To the worthiest of friends, drink and live with all thine and in thy turn make a toast."

One of the most ancient formula; of prayer at meals is found in a treatise of the fourth century, attributed without foundation to Saint Athanasius. Having made the sign of the cross, the prayer followed : "We give Thee thanks, our Father, for the holy Resurrec- tion which Thou hast manifested to us through Jesus, Thy Son; and even as this bread which is here on this table was formerly scattered abroad and has been made compact and one, so may Thy Church be re- united from the ends of the earth for Thy Kingdom, for Thine is the power and t he glory for ever and ever. Amen." Apart from its intrinsic interest this formula possesses a certain importance because it reproduces in part the formula of the "Didache". The prayer said on rising from table is a httle longer: "The merci- ful and compassionate Lord has given nourishment to those who fear Him. Glory be to the Father, to the Son and to the Holy Ghost, now and forever and throughout the ages. Almighty God and Our Lord Jesus Christ, whose name is above all names, we give Thee thanks and praise Thee because Thou hast deigned to give us a portion of Thy goods and nourish- ment for our body. We pray and beseech Thee to give us in like manner heavenly nourishment. Make us fear and reverence Thy terrible and glorious name, and grant that we may never disobey Thy precepts. Write in our hearts Thy law and Thy justice. Sanc- tify our mind, our soul, and our body through Thy dear Son, Jesus Christ Our Lord. To Whom with Thee belongs glory, dominion, honour, and adoration for ever and ever. Amen."

It is not difficult to find examples m the writings of the Fathers of the Church, in the collections of c;ui(ms, ■.iw\ in the li1urgic;d Ixioks, niit;ibly in the ticlasi:m Sac- r:UMent:u'y ;ind the Hobbio Sacnimentiirv (Muratori, "Lilurgia Romana vetus", I, col. 745; II, col. 949).