_Gratia prima_, as we have seen in a previous chapter, is a supernatural physical quality.(1191) Hence its increase, _i.e._ _gratia secunda_, must be an increase of physical quality. Such an increase is called in Scholastic parlance _intensio_.(1192) In what does this process consist? Certain Thomists(1193) describe it as a _maior radicatio in subiecto_, while the majority of theologians hold that it is simply an _additio gradus ad gradum_. This latter explanation is probably the correct one. Sanctifying grace is either capable of gradual increase, or it is not. If it is, there is no reason why God should deny such an increase under certain conditions. If it is not, Luther would have been right in contending that a newly baptized infant enjoys the same measure of holiness as the Blessed Virgin Mary or the human soul of our Divine Lord. It is impossible to imagine how grace could produce a quantitatively higher holiness by simply striking its roots deeper into the soul.(1194) γ) A question of greater practical importance is this: Is the increase of sanctifying grace accompanied by a corresponding increase of the infused virtues, and _vice versa._ Every increase or decrease of sanctifying grace must _eo ipso_ entail a corresponding increase or decrease, respectively, of theological charity. Charity is either identical with grace or it is not.(1195) If it is, an increase of the one implies an increase of the other; if it is not, the one cannot increase without an increase of the other, because they are inseparable and related to each other as nature to faculty, or root to blossom. Moreover, the degree of heavenly glory enjoyed by a soul will be commensurate with the measure of charity which it possessed at death. Now grace and glory bear a proportional relation to each other. Consequently, grace is augmented as charity increases, and _vice versa_. The same argument applies to the infused moral virtues. The case is different, however, with the theological virtues of faith and hope. These may continue to exist in the soul after charity has departed, and hence are not inseparable from sanctifying grace and charity, nor from the moral virtues. This consideration led Suarez to infer that, as the theological virtues of faith and hope may be infused into the soul independently of charity and before justification, they must be susceptible of increase in the course of justification without regard to the existing state of grace and charity.(1196) This is true of the sinner. In the justified, as Suarez himself admits, an increase of grace (or charity) probably always entails an increase of faith and hope,(1197)—a proposition which finds strong support in the decree of Trent which says: “This increase of justification Holy Church begs, when she prays: ‘Give unto us, O Lord, increase of faith, hope, and charity.’ ”(1198)