 The anomalies in the order of grace are explained in a similar way. Malebranche divides grace, the divine assistance given to human beings, into two kinds, which he calls “grace of light (lumière)” and “grace of feeling (sentiment)” (OM, 5:96–97; 131). The former is, quite simply, knowledge. Malebranche also calls it “the grace of the Creator,” because it is given, in different forms, both to Adam and Eve and to human beings after their Fall. Grace of feeling is “the grace of Jesus Christ,” and was merited for human beings by the life and death of Jesus. Malebranche also describes it as a “pleasure (délectation)” which makes a person love God (TNG, OM, 5:135). According to Malebranche, the grace of the Creator is “dry, abstract, entirely pure and entirely intelligible” and does not lead us to love God. The grace of Christ, in contrast, is “efficace par elle-même” in that it “always has its effect, always carries us toward God” (OM, 5:132). Human beings, after the fall of Adam, are unable to grow in holiness, or even to be saved from damnation, without the grace of Christ. But the love of God produced by grace is a sort of instinctive love, which is not meritorious and is not sufficient for salvation. Whether the person who receives the grace of Christ is saved depends on the person’s free consent to the movement toward God that grace produces, which converts the instinctive love of God into a “free and rational” love. This consent is not produced by grace.