This double causality of grace is well brought out in Perrone’s classic definition: “_Gratia actualis est gratuitum illud auxilium,_(_32_)_ quod Deus_(_33_)_ per Christi merita_(_34_)_ homini lapso_(_35_)_ largitur, tum ut eius infirmitati consulat,_(_36_)_ ... tum ut eum erigat ad statum supernaturalem atque idoneum faciat ad actus supernaturales eliciendos,_(_37_)_ ut iustificationem possit adipisci_(_38_)_ in eaque iam consecuta perseverare, donec perveniat ad vitam aeternam._”(39) In English: “Actual grace is that unmerited interior assistance which God, by virtue of the merits of Christ, confers upon fallen man, in order, on the one hand, to remedy his infirmity resulting from sin and, on the other, to raise him to the supernatural order and thereby to render him capable of performing supernatural acts, 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 coöperating, 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.