Summa Theologica Part IV (Tertia Pars) Part 13

Obj. 3: Further, as was said above (I-II, Q. 65, AA. 1, 2), all the virtues are bound together. But it was not becoming for Christ to have all the virtues, as is clear in the case of liberality and magnificence, for these have to do with riches, which Christ spurned, according to Matt. 8:20: "The Son of man hath not where to lay His head." Temperance and continence also regard wicked desires, from which Christ was free. Therefore Christ had not the virtues.

_On the contrary,_ on Ps. 1:2, "But His will is in the law of the Lord," a gloss says: "This refers to Christ, Who is full of all good." But a good quality of the mind is a virtue. Therefore Christ was full of all virtue.

_I answer that,_ As was said above (I-II, Q. 110, AA. 3, 4), as grace regards the essence of the soul, so does virtue regard its power.

Hence it is necessary that as the powers of the soul flow from its essence, so do the virtues flow from grace. Now the more perfect a principle is, the more it impresses its effects. Hence, since the grace of Christ was most perfect, there flowed from it, in consequence, the virtues which perfect the several powers of the soul for all the soul's acts; and thus Christ had all the virtues.

Reply Obj. 1: Grace suffices a man for all whereby he is ordained to beat.i.tude; nevertheless, it effects some of these by itself--as to make him pleasing to G.o.d, and the like; and some others through the medium of the virtues which proceed from grace.

Reply Obj. 2: A heroic or G.o.dlike habit only differs from virtue commonly so called by a more perfect mode, inasmuch as one is disposed to good in a higher way than is common to all. Hence it is not hereby proved that Christ had not the virtues, but that He had them most perfectly beyond the common mode. In this sense Plotinus gave to a certain sublime degree of virtue the name of "virtue of the purified soul" (cf. I-II, Q. 61, A. 5).

Reply Obj. 3: Liberality and magnificence are praiseworthy in regard to riches, inasmuch as anyone does not esteem wealth to the extent of wishing to retain it, so as to forego what ought to be done.

But he esteems them least who wholly despises them, and casts them aside for love of perfection. And hence by altogether contemning all riches, Christ showed the highest kind of liberality and magnificence; although He also performed the act of liberality, as far as it became Him, by causing to be distributed to the poor what was given to Himself. Hence, when our Lord said to Judas (John 13:21), "That which thou dost do quickly," the disciples understood our Lord to have ordered him to give something to the poor. But Christ had no evil desires whatever, as will be shown (Q. 15, AA. 1, 2); yet He was not thereby prevented from having temperance, which is the more perfect in man, as he is without evil desires. Hence, according to the Philosopher (Ethic. vii, 9), the temperate man differs from the continent in this--that the temperate has not the evil desires which the continent suffers. Hence, taking continence in this sense, as the Philosopher takes it, Christ, from the very fact that He had all virtue, had not continence, since it is not a virtue, but something less than virtue.

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THIRD ARTICLE [III, Q. 7, Art. 3]

Whether in Christ There Was Faith?

Objection 1: It would seem that there was faith in Christ. For faith is a n.o.bler virtue than the moral virtues, e.g. temperance and liberality. Now these were in Christ, as stated above (A. 2). Much more, therefore, was there faith in Him.

Obj. 2: Further, Christ did not teach virtues which He had not Himself, according to Acts 1:1: "Jesus began to do and to teach." But of Christ it is said (Heb. 12:2) that He is "the author and finisher of our faith." Therefore there was faith in Him before all others.

Obj. 3: Further, everything imperfect is excluded from the blessed.

But in the blessed there is faith; for on Rom. 1:17, "the justice of G.o.d is revealed therein from faith to faith," a gloss says: "From the faith of words and hope to the faith of things and sight." Therefore it would seem that in Christ also there was faith, since it implies nothing imperfect.

_On the contrary,_ It is written (Heb. 11:1): "Faith is the evidence of things that appear not." But there was nothing that did not appear to Christ, according to what Peter said to Him (John 21:17): "Thou knowest all things." Therefore there was no faith in Christ.

_I answer that,_ As was said above (II-II, Q. 1, A. 4), the object of faith is a Divine thing not seen. Now the habit of virtue, as every other habit, takes its species from the object. Hence, if we deny that the Divine thing was not seen, we exclude the very essence of faith. Now from the first moment of His conception Christ saw G.o.d's Essence fully, as will be made clear (Q. 34, A. 1). Hence there could be no faith in Him.

Reply Obj. 1: Faith is a n.o.bler virtue than the moral virtues, seeing that it has to do with n.o.bler matter; nevertheless, it implies a certain defect with regard to that matter; and this defect was not in Christ. And hence there could be no faith in Him, although the moral virtues were in Him, since in their nature they imply no defect with regard to their matter.

Reply Obj. 2: The merit of faith consists in this--that man through obedience a.s.sents to what things he does not see, according to Rom.

1:5: "For obedience to the faith in all nations for His name." Now Christ had most perfect obedience to G.o.d, according to Phil. 2:8: "Becoming obedient unto death." And hence He taught nothing pertaining to merit which He did not fulfil more perfectly Himself.

Reply Obj. 3: As a gloss says in the same place, faith is that "whereby such things as are not seen are believed." But faith in things seen is improperly so called, and only after a certain similitude with regard to the certainty and firmness of the a.s.sent.

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FOURTH ARTICLE [III, Q. 7. Art. 4]

Whether in Christ There Was Hope?

Objection 1: It would seem that there was hope in Christ. For it is said in the Person of Christ (Ps. 30:1): "In Thee, O Lord, have I hoped." But the virtue of hope is that whereby a man hopes in G.o.d.

Therefore the virtue of hope was in Christ.

Obj. 2: Further, hope is the expectation of the bliss to come, as was shown above (II-II, Q. 17, A. 5, ad 3). But Christ awaited something pertaining to bliss, viz. the glorifying of His body. Therefore it seems there was hope in Him.

Obj. 3: Further, everyone may hope for what pertains to his perfection, if it has yet to come. But there was something still to come pertaining to Christ's perfection, according to Eph. 4:12: "For the perfecting of the saints, for the work of the ministry, for the building up [Douay: 'edifying'] of the body of Christ." Hence it seems that it befitted Christ to have hope.

_On the contrary,_ It is written (Rom. 8:24): "What a man seeth, why doth he hope for?" Thus it is clear that as faith is of the unseen, so also is hope. But there was no faith in Christ, as was said above (A. 1): neither, consequently, was there hope.

_I answer that,_ As it is of the nature of faith that one a.s.sents to what one sees not, so is it of the nature of hope that one expects what as yet one has not; and as faith, forasmuch as it is a theological virtue, does not regard everything unseen, but only G.o.d; so likewise hope, as a theological virtue, has G.o.d Himself for its object, the fruition of Whom man chiefly expects by the virtue of hope; yet, in consequence, whoever has the virtue of hope may expect the Divine aid in other things, even as he who has the virtue of faith believes G.o.d not only in Divine things, but even in whatsoever is divinely revealed. Now from the beginning of His conception Christ had the Divine fruition fully, as will be shown (Q. 34, A. 4), and hence he had not the virtue of hope. Nevertheless He had hope as regards such things as He did not yet possess, although He had not faith with regard to anything; because, although He knew all things fully, wherefore faith was altogether wanting to Him, nevertheless He did not as yet fully possess all that pertained to His perfection, viz. immortality and glory of the body, which He could hope for.

Reply Obj. 1: This is said of Christ with reference to hope, not as a theological virtue, but inasmuch as He hoped for some other things not yet possessed, as was said above.

Reply Obj. 2: The glory of the body does not pertain to beat.i.tude as being that in which beat.i.tude princ.i.p.ally consists, but by a certain outpouring from the soul's glory, as was said above (I-II, Q. 4, A.

6). Hence hope, as a theological virtue, does not regard the bliss of the body but the soul's bliss, which consists in the Divine fruition.

Reply Obj. 3: The building up of the church by the conversion of the faithful does not pertain to the perfection of Christ, whereby He is perfect in Himself, but inasmuch as it leads others to a share of His perfection. And because hope properly regards what is expected by him who hopes, the virtue of hope cannot properly be said to be in Christ, because of the aforesaid reason.

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FIFTH ARTICLE [III, Q. 7, Art. 5]

Whether in Christ There Were the Gifts?

Objection 1: It would seem that the gifts were not in Christ. For, as is commonly said, the gifts are given to help the virtues. But what is perfect in itself does not need an exterior help. Therefore, since the virtues of Christ were perfect, it seems there were no gifts in Him.

Obj. 2: Further, to give and to receive gifts would not seem to belong to the same; since to give pertains to one who has, and to receive pertains to one who has not. But it belongs to Christ to give gifts according to Ps. 67:19. "Thou hast given gifts to men [Vulg.: 'Thou hast received gifts in men']." Therefore it was not becoming that Christ should receive gifts of the Holy Ghost.

Obj. 3: Further, four gifts would seem to pertain to the contemplation of earth, viz. wisdom, knowledge, understanding, and counsel which pertains to prudence; hence the Philosopher (Ethic. vi, 3) enumerates these with the intellectual virtues. But Christ had the contemplation of heaven. Therefore He had not these gifts.

_On the contrary,_ It is written (Isa. 4:1): "Seven women shall take hold of one man": on which a gloss says: "That is, the seven gifts of the Holy Ghost shall take hold of Christ."

_I answer that,_ As was said above (I-II, Q. 68, A. 1), the gifts, properly, are certain perfections of the soul's powers, inasmuch as these have a natural apt.i.tude to be moved by the Holy Ghost, according to Luke 4:1: "And Jesus, being full of the Holy Ghost, returned from the Jordan, and was led by the Spirit into the desert."

Hence it is manifest that in Christ the gifts were in a pre-eminent degree.

Reply Obj. 1: What is perfect in the order of its nature needs to be helped by something of a higher nature; as man, however perfect, needs to be helped by G.o.d. And in this way the virtues, which perfect the powers of the soul, as they are controlled by reason, no matter how perfect they are, need to be helped by the gifts, which perfect the soul's powers, inasmuch as these are moved by the Holy Ghost.

Reply Obj. 2: Christ is not a recipient and a giver of the gifts of the Holy Ghost, in the same respect; for He gives them as G.o.d and receives them as man. Hence Gregory says (Moral. ii) that "the Holy Ghost never quitted the human nature of Christ, from Whose Divine nature He proceedeth."

Reply Obj. 3: In Christ there was not only heavenly knowledge, but also earthly knowledge, as will be said (Q. 15, A. 10). And yet even in heaven the gifts of the Holy Ghost will still exist, in a certain manner, as was said above (I-II, Q. 68, A. 6).

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SIXTH ARTICLE [III, Q. 7, Art. 6]

Whether in Christ There Was the Gift of Fear?

Objection 1: It would seem that in Christ there was not the gift of fear. For hope would seem to be stronger than fear; since the object of hope is goodness, and of fear, evil, as was said above (I-II, Q.

40, A. 1; I-II, Q. 42, A. 1). But in Christ there was not the virtue of hope, as was said above (A. 4). Hence, likewise, there was not the gift of fear in Him.

Obj. 2: Further, by the gift of fear we fear either to be separated from G.o.d, which pertains to _chaste_ fear--or to be punished by Him, which pertains to _servile_ fear, as Augustine says (In Joan. Tract.

ix). But Christ did not fear being separated from G.o.d by sin, nor being punished by Him on account of a fault, since it was impossible for Him to sin, as will be said (Q. 15, AA. 1, 2). Now fear is not of the impossible. Therefore in Christ there was not the gift of fear.

Obj. 3: Further, it is written (1 John 4:18) that "perfect charity casteth out fear." But in Christ there was most perfect charity, according to Eph. 3:19: "The charity of Christ which surpa.s.seth all knowledge." Therefore in Christ there was not the gift of fear.

_On the contrary,_ It is written (Isa. 11:3): "And He shall be filled with the spirit of the fear of the Lord."

_I answer that,_ As was said above (I-II, Q. 42, A. 1), fear regards two objects, one of which is an evil causing terror; the other is that by whose power an evil can be inflicted, as we fear the king inasmuch as he has the power of putting to death. Now whoever can hurt would not be feared unless he had a certain greatness of might, to which resistance could not easily be offered; for what we easily repel we do not fear. And hence it is plain that no one is feared except for some pre-eminence. And in this way it is said that in Christ there was the fear of G.o.d, not indeed as it regards the evil of separation from G.o.d by fault, nor as it regards the evil of punishment for fault; but inasmuch as it regards the Divine pre-eminence, on account of which the soul of Christ, led by the Holy Spirit, was borne towards G.o.d in an act of reverence. Hence it is said (Heb. 5:7) that in all things "he was heard for his reverence."

For Christ as man had this act of reverence towards G.o.d in a fuller sense and beyond all others. And hence Scripture attributes to Him the fulness of the fear of the Lord.