20 St. Matthew X, 8: “_Infirmos curate, mortuos suscitate, leprosos mundate, daemones eiicite: gratis accepistis, gratis date_ (δωρεὰν δότε).”—The name “gratuitously given,” as Fr. Hunter observes (_Outlines_, III, 10), is “tautological and not particularly expressive,” and “helps in no way to indicate what is the nature of the graces which it is intended to exclude. These are such as, for want of a better word, we call ingratiating: the Latin name used by theologians (_gratum faciens_) denotes that they make a man pleasing to God, grateful to Him, if we understand _grateful_ of that which gives pleasure, and not in its commoner sense, which is nearly the same as thankful.” 21 For a list of the charismata see 1 Cor. XII, 4 sqq. Cfr. Englmann, _Von den Charismen im allgemeinen und von dem Sprachencharisma im besonderen_, Ratisbon 1848; Cornely, _Comment. in S. Pauli Priorem Epistolam ad Corinthios_, pp. 410 sqq., Paris 1890; Chr. Pesch, _Praelect. Dogmat._, Vol. V, 3rd ed., pp. 243 sqq., Freiburg 1908. 22 1 Cor. XII, 31: “_Aemulamini autem charismata meliora, et adhuc excellentiorem viam vobis demonstro._” _ 23 Caritas_, ἀγάπη. 24 1 Cor. XIII, 1 sqq. Cfr. St. Thomas Aquinas, _Summa Theol._, 1a 2ae, qu. 111, art. 5: “_Unaquaeque virtus tanto excellentior est, quanto ad altius bonum ordinatur. Semper autem finis potior est his, quae sunt ad finem [i.e. media]. Gratia autem gratum faciens ordinat hominem immediate ad coniunctionem ultimi finis; gratiae autem gratis datae ordinant hominem ad quaedam praeparatoria finis ultimi, sicut per prophetiam et miracula et huiusmodi homines inducuntur ad hoc quod ultimo fini coniungantur. Et ideo gratia gratum faciens est multo excellentior quam gratia gratis data._” _ 25 Gratia est donum gratis datum, supernaturale, internum, gratum faciens, ex meritis Christi._ 26 Cfr. Pohle-Preuss, _God the Author of Nature and the Supernatural_, pp. 229 sq. _ 27 Ibid._, pp. 298 sq. _ 28 Ep. ad Simplician._, I, 9, 22: “_Voluntas ipsa, nisi aliquid occurrerit quod delectet et invitet animum, moveri nullo modo potest; hoc autem, ut occurrat, non est in hominis potestate._” _ 29 Enchiridion_, c. 98: “_Quis tam impie desipiat, ut dicat, Deum malas hominum voluntates, quas voluerit, quando voluerit, ubi voluerit, in bonum non posse convertere?_” 30 “_Domine, ... ad te nostras etiam rebelles compelle propitius voluntates._” For a full treatment of God’s moral causality the student is referred to Ripalda, _De Ente Supernaturali_, disp. 109, sect. 2 sq. 31 Cfr. D. Palmieri, _De Gratia Divina Actuali_, thes. 15. _ 32 Causa formalis._ _ 33 Causa efficiens._ _ 34 Causa meritoria._ _ 35 Causa materialis._ _ 36 Causalitas moralis._ _ 37 Causalitas physica._