Summa Theologica Part IV (Tertia Pars) Part 12

Reply Obj. 1: From these words nothing may be gathered, except that the Word, by a.s.suming the parts of human nature, a.s.sumed the whole human nature. And thus the a.s.sumption of parts is prior in the order of the intellect, if we consider the operation, but not in order of time; whereas the a.s.sumption of the nature is prior if we consider the intention: and this is to be simply first, as was said above.

Reply Obj. 2: G.o.d is so simple that He is also most perfect; and hence the whole is more like to G.o.d than the parts, inasmuch as it is more perfect.

Reply Obj. 3: It is a personal union wherein the a.s.sumption is terminated, not a union of nature, which springs from a conjunction of parts.

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SIXTH ARTICLE [III, Q. 6, Art. 6]

Whether the Human Nature Was a.s.sumed Through the Medium of Grace?

Objection 1: It would seem that the Son of G.o.d a.s.sumed human nature through the medium of grace. For by grace we are united to G.o.d. But the human nature in Christ was most closely united to G.o.d. Therefore the union took place by grace.

Obj. 2: Further, as the body lives by the soul, which is its perfection, so does the soul by grace. But the human nature was fitted for the a.s.sumption by the soul. Therefore the Son of G.o.d a.s.sumed the soul through the medium of grace.

Obj. 3: Further, Augustine says (De Trin. xv, 11) that the incarnate Word is like our spoken word. But our word is united to our speech by means of _breathing_ (_spiritus_). Therefore the Word of G.o.d is united to flesh by means of the Holy Spirit, and hence by means of grace, which is attributed to the Holy Spirit, according to 1 Cor.

12:4: "Now there are diversities of graces, but the same Spirit."

_On the contrary,_ Grace is an accident in the soul, as was shown above (I-II, Q. 110, A. 2). Now the union of the Word with human nature took place in the subsistence, and not accidentally, as was shown above (Q. 2, A. 6). Therefore the human nature was not a.s.sumed by means of grace.

_I answer that,_ In Christ there was the grace of union and habitual grace. Therefore grace cannot be taken to be the medium of the a.s.sumption of the human nature, whether we speak of the grace of union or of habitual grace. For the grace of union is the personal being that is given gratis from above to the human nature in the Person of the Word, and is the term of the a.s.sumption. Whereas the habitual grace pertaining to the spiritual holiness of the man is an effect following the union, according to John 1:14: "We saw His glory ... as it were of the Only-begotten of the Father, full of grace and truth"--by which we are given to understand that because this Man (as a result of the union) is the Only-begotten of the Father, He is full of grace and truth. But if by grace we understand the will of G.o.d doing or bestowing something gratis, the union took place by grace, not as a means, but as the efficient cause.

Reply Obj. 1: Our union with G.o.d is by operation, inasmuch as we know and love Him; and hence this union is by habitual grace, inasmuch as a perfect operation proceeds from a habit. Now the union of the human nature with the Word of G.o.d is in personal being, which depends not on any habit, but on the nature itself.

Reply Obj. 2: The soul is the substantial perfection of the body; grace is but an accidental perfection of the soul. Hence grace cannot ordain the soul to personal union, which is not accidental, as the soul ordains the body.

Reply Obj. 3: Our word is united to our speech, by means of breathing (_spiritus_), not as a formal medium, but as a moving medium. For from the word conceived within, the breathing proceeds, from which the speech is formed. And similarly from the eternal Word proceeds the Holy Spirit, Who formed the body of Christ, as will be shown (Q.

32, A. 1). But it does not follow from this that the grace of the Holy Spirit is the formal medium in the aforesaid union.

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QUESTION 7

OF THE GRACE OF CHRIST AS AN INDIVIDUAL MAN (In Thirteen Articles)

We must now consider such things as were co-a.s.sumed by the Son of G.o.d in human nature; and first what belongs to perfection; secondly, what belongs to defect.

Concerning the first, there are three points of consideration: (1) The grace of Christ; (2) His knowledge; (3) His power.

With regard to His grace we must consider two things: (1) His grace as He is an individual man; (2) His grace as He is the Head of the Church. Of the grace of union we have already spoken (Q. 2).

Under the first head there are thirteen points of inquiry:

(1) Whether in the soul of Christ there was any habitual grace?

(2) Whether in Christ there were virtues?

(3) Whether He had faith?

(4) Whether He had hope?

(5) Whether in Christ there were the gifts?

(6) Whether in Christ there was the gift of fear?

(7) Whether in Christ there were any gratuitous graces?

(8) Whether in Christ there was prophecy?

(9) Whether there was the fulness of grace in Him?

(10) Whether such fulness was proper to Christ?

(11) Whether the grace of Christ was infinite?

(12) Whether it could have been increased?

(13) How this grace stood towards the union?

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FIRST ARTICLE [III, Q. 7, Art. 1]

Whether in the Soul of Christ There Was Any Habitual Grace?

Objection 1: It would seem there was no habitual grace in the soul a.s.sumed by the Word. For grace is a certain partaking of the G.o.dhead by the rational creature, according to 2 Pet. 1:4: "By Whom He hath given us most great and precious promises, that by these you may be made partakers of the Divine Nature." Now Christ is G.o.d not by partic.i.p.ation, but in truth. Therefore there was no habitual grace in Him.

Obj. 2: Further, grace is necessary to man, that he may operate well, according to 1 Cor. 15:10: "I have labored more abundantly than all they; yet not I, but the grace of G.o.d with me"; and in order that he may reach eternal life, according to Rom. 6:23: "The grace of G.o.d (is) life everlasting." Now the inheritance of everlasting life was due to Christ by the mere fact of His being the natural Son of G.o.d; and by the fact of His being the Word, by Whom all things were made, He had the power of doing all things well. Therefore His human nature needed no further grace beyond union with the Word.

Obj. 3: Further, what operates as an instrument does not need a habit for its own operations, since habits are rooted in the princ.i.p.al agent. Now the human nature in Christ was "as the instrument of the G.o.dhead," as Damascene says (De Fide Orth. iii, 15). Therefore there was no need of habitual grace in Christ.

_On the contrary,_ It is written (Isa. 11:2): "The Spirit of the Lord shall rest upon Him"--which (Spirit), indeed, is said to be in man by habitual grace, as was said above (I, Q. 8, A. 3; Q. 43, AA. 3, 6).

Therefore there was habitual grace in Christ.

_I answer that,_ It is necessary to suppose habitual grace in Christ for three reasons. First, on account of the union of His soul with the Word of G.o.d. For the nearer any recipient is to an inflowing cause, the more does it partake of its influence. Now the influx of grace is from G.o.d, according to Ps. 83:12: "The Lord will give grace and glory." And hence it was most fitting that His soul should receive the influx of Divine grace. Secondly, on account of the dignity of this soul, whose operations were to attain so closely to G.o.d by knowledge and love, to which it is necessary for human nature to be raised by grace. Thirdly, on account of the relation of Christ to the human race. For Christ, as man, is the "Mediator of G.o.d and men," as is written, 1 Tim. 2:5; and hence it behooved Him to have grace which would overflow upon others, according to John 1:16: "And of His fulness we have all received, and grace for grace."

Reply Obj. 1: Christ is the true G.o.d in Divine Person and Nature. Yet because together with unity of person there remains distinction of natures, as stated above (Q. 2, AA. 1, 2), the soul of Christ is not essentially Divine. Hence it behooves it to be Divine by partic.i.p.ation, which is by grace.

Reply Obj. 2: To Christ, inasmuch as He is the natural Son of G.o.d, is due an eternal inheritance, which is the uncreated beat.i.tude through the uncreated act of knowledge and love of G.o.d, i.e. the same whereby the Father knows and loves Himself. Now the soul was not capable of this act, on account of the difference of natures. Hence it behooved it to attain to G.o.d by a created act of fruition which could not be without grace. Likewise, inasmuch as He was the Word of G.o.d, He had the power of doing all things well by the Divine operation. And because it is necessary to admit a human operation, distinct from the Divine operation, as will be shown (Q. 19, A. 1), it was necessary for Him to have habitual grace, whereby this operation might be perfect in Him.

Reply Obj. 3: The humanity of Christ is the instrument of the G.o.dhead--not, indeed, an inanimate instrument, which nowise acts, but is merely acted upon; but an instrument animated by a rational soul, which is so acted upon as to act. And hence the nature of the action demanded that he should have habitual grace.

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SECOND ARTICLE [III, Q. 7, Art. 2]

Whether in Christ There Were Virtues?

Objection 1: It would seem that in Christ there were no virtues. For Christ had the plenitude of grace. Now grace is sufficient for every good act, according to 2 Cor. 12:9: "My grace is sufficient for thee." Therefore there were no virtues in Christ.

Obj. 2: Further, according to the Philosopher (Ethic. vii, 1), virtue is contrasted with a "certain heroic or G.o.dlike habit" which is attributed to G.o.dlike men. But this belongs chiefly to Christ.

Therefore Christ had not virtues, but something higher than virtue.