IV. OF THE PRIVILEGES OR PREROGATIVES OF THE HUMAN NATURE UNITED TO
GOD THE SON, VIZ., OF HABITUAL OR SANCTIFYING GRACE; OF THE VIRTUES AND GIFTS OF THE HOLY GHOST; AND OF THE GRACES GRATUITOUSLY GIVEN
(A)
Are there not, however ^ in the human nature united to the person of God the Son and in the faculties of its soul certain created realities of the gratuitous order which unite it to God?
Yes, but it is not by these that it is united to the Person of God the Son; they are, on the contrary, consequences of this union such as the transcendency of the union demands (VI. 6).
What are these created realities?
They are, first of all, habitual grace in the essence of the soul ; then in the faculties all the virtues with the exception of faith and hope; and all the gifts of the Holy Ghost; also all graces gratuitously given, the object of which was the manifestation of the divine truth to the world, not excepting prophecy in so far as it implies the prophetic state properly so-called (VII. 1-8).
What was and what is the role of the habitual grace in the essence of Christ's soul?
The role was, and will be through all eternity, to make this soul, by participation, to be what the divine nature is in itself, by essence ; and to impart to the soul through its faculties the principles of divine activity which are the virtues and the gifts (VII. i).
Why did Christ's human nature have all the virtues except faith and hope?
Because these two virtues imply an imperfection such as was incompatible with the perfection of the soul united to the Person of God the Son (VII. 3, 4).
In what does this imperfection consist?
In this, that faith implies that one does not see what one believes, and that hope bears one towards God not yet possessed in the beatific vision (ibid.).
(B)
What are understood by graces gratuitously given?
They are those privileges enumerated by St. Paul in the First Epistle to the Corinthians, chap, xii., ver. 8 et seq viz., faith, wisdom, knowledge, the grace of healing, working of miracles, prophecy, discerning of spirits, diverse kinds of tongues, and interpretation of speeches (VII. 7).
Is faith here mentioned the same as the virtue of faith?
No, for it implies a certain supereminent certainty with regard to divine truths which makes one fit to explain these truths to others (I.-II., CXI. 4, Obj. 2).
And the wisdom and knowledge aforementioned, are they distinct from the intellectual virtues and the gifts of the Holy Ghost which are called by the same name ?
Yes, for they signify a certain abundance of knowledge and wisdom whereby man obtains a just appreciation of divine things, and is able to instruct others therein and to refute adversaries (I. -I I., CXI., Obj. 4).
Did Christ ever use while on earth the spiritual privilege which is called diversity of tongues ?
No, for the ministry of His Apostolate was exercised among the Jews only or among those who used the same language as the Jews ; but He possessed this gift and could have made use of it had occasion offered (VH. 7, Obj. 3).
What is meant by saying that Christ had the grace of prophecy in so far as it implies the prophetic state properly so-called?
By this is meant that Christ during His life on earth lived the life we live, and was hence separated from heavenly things of which he spoke to men; although as regards the higher part of His soul He lived in the very centre as it were of the mysteries of God of which He had always perfect knowledge and the perfect joy resulting there from. In fact it is of the essence of a prophet to speak of things that are afar off and not within the sight of those to whom he announces them, and among whom He lives (VII. 8).
(c)
What relation is there between the above-mentioned spiritual gifts and habitual or sanctifying grace and the accompanying gifts and virtues ?
Sanctifying grace together with the accompanying virtues and gifts sanctify him in whom they are ; whereas the spiritual gifts are given solely for the apostolate and the benefit of others (I. -I I., CXI. 1,4).
Can these two kinds of graces exist apart?
Yes, since all holy souls have habitual or sanctifying grace together with the accompanying virtues and gifts; whereas the graces gratuitously given are only given to those who have to minister to others. Further, although as regards these latter the two kinds of graces are ordinarily speaking together, they can be separated as was the case with Judas, who was bad, but who nevertheless had all the graces gratuitously given which were conferred on the Apostles.
Were both these kinds of graces in the human nature of Christy and were they present in the highest perfection ?
Yes (VII. 1,8).
Why was this so in the case of Christ?
Because His personal excellence was infinite; and because He was the supreme doctor of the things of faith (VII. 7).
V. OF THE FULNESS OF GRACE IN THE HUMAN NATURE OF THE INCARNATE
SON OF GOD
Must it he said that in the human nature of Christ there was the fulness of grace?
Yes; and in this sense, that there was nothing that relates to the order of grace that was not there ; and that this fulness of grace was present in its highest possible perfection (VII. 9).
Was this super excellent fulness of grace proper to the human nature of Christ ?
Yes, it was absolutely proper to Christ*s human nature; and the reason is because of the nearness of this nature to the divine nature in the same Person of God the Son which is the source of grace ; and because of the mission of our Lord on earth, which consisted in the diffusion of this superabundance of grace to all men (VII. 10).
May one say that this grace of our Lord was infinite?
Yes, in a certain sense. For if it be question of the grace of union it is infinite because it means the union of the human to the divine nature itself in the Person of the Son of God; and if it be question of habitual grace with all that accompanies it, it has no limit in the actual order of grace as regards others who participate therein, although of itself it is created and finite (VII. ii).
Could this grace thus understood be increased in the human nature of our Lord?
If one considers the omnipotence of God, which is infinite, this grace could be increased ; but considered in the actual order of grace as established by God this grace could not be increased (VII. 12).
What is the relation between this grace and the grace of union ?
It is a consequence of the grace of union, and is proportionate to this grace of union (VII. 13).
What is the grace of union called which is the principle of all other grace in our Lord?
It is called the hypostatic union from a Greek word which signifies person; for it is owing to the action of the Person of God the Son, in concert with the Father and the Holy Ghost, that this superexcellent dignity and honour is bestowed upon the human nature by the fact that it is united immediately to the divine nature in the Person of God the Son.
VI. OF THE GRACE OF CHRIST IN SO FAR AS HE IS HEAD OF THE CHURCH
(A)
Apart from the graces above mentioned which belong to Christ in so far as He is a particular man distinct from other men, is there not another grace belonging to Him in so far as He is the head of His mystical Body the Church ?
Yes, and it is our duty now to speak of this grace (VIII.).
What is meant by sayinig that Christ is head of the Church ?
It means that Christ occupies in the order of nearness to God the first place, and possesses in its highest perfection and fulness whatsoever relates to the order of grace ; and, further, Christ possesses the power to communicate all things in the order of grace to men (VIII. i).
Is it only by reason of the soul of Christ or by reason of His Body also that Christ is the head of the Church ?
Christ is head of the Church by reason of His Body also ; this means to say that the whole humanity of Christ, Body and Soul, is the instrument of divinity, whereby He bestows upon the souls of men and upon their bodies also the goods of the supernatural order: He acts thus towards those on earth so that the body may help the soul in the practice of virtue ; and to those holy ones who shall rise at the last day that their bodies might receive from the glorified soul their share of immortality and glory (VIII. 2).
Is Christ the head, in the sense explained, of all men?
Yes; but those who no longer live on earth, and who died in the state of final impenitence, belong to Him no longer, and are separated from Him for evermore. But those who are already in heaven belong to Him and He is their head in a special manner. Further, He is the head of all who are united to Him by grace whether they be on earth or in purgatory ; and of all those who are united to Him by faith even though they have not charity; and of all those who are not yet united to Him by faith, but who will one day be united to Him thus according to the decrees of divine Providence ; and lastly, of all those living on earth who could be united to Him, but who in fact will never be (VIII. 3).
Is Christ also the head of the angels ?
Yes ; for Christ occupies the first place with regard to the whole multitude of those who are ordained to the same end, which is the enjoyment of heaven (VIII. 4).
Is that grace whereby Christ is the head of the whole Church in the sense explained, the same grace as that which belongs to Him personally as a determinate human being in so far as He is distinct from all other human beings, and “a fortiori” from the angels?
Yes, in its essence it is the same grace, but it is designated by these two different names, personal grace and capital grace, by reason of its double function, viz., in so far as it adorns the human nature of Christ, and in so far as it is communicated to others (VIII. 5).
Is it proper to Christ to be the head of the Church ?
Yes ; for only the humanity of Christ can justify man interiorly by reason of its union to the divinity in the Person of the Word. But as regards the external government of the Church others may be called, and are in fact, heads in different degrees; as, for instance, bishops in their dioceses, and the Sovereign Pontiff in the universal Church as long as his Pontificate lasts; but these heads only take the place of the one true head, Jesus Christ Himself, from whom they depend, for they are Christ's vicars and act only in His Name (VIII. 6).
(B)
Is there a head in the order of evil that leads men to their loss just as Christ in the order of good leads men to salvation ?
Yes ; and this head of the wicked is Satan, the Prince of the devils (VIII. 7).
In what sense is Satan the head of the wicked?
Not in the sense that he can communicate evil to man interiorly, as Christ communicates good ; but in the order of external government he strives to turn men away from God, whereas Christ leads men to God; and all those who sin imitate his rebellion and his pride, whereas the good by their works imitate the submission and obedience of Jesus Christ (VIII. 7).
Is there then on account of this opposition as it were a personal struggle between Christ and Satan ?
Yes.
What will be the end of this struggle ?
This struggle will rise to such a pitch that Satan will concentrate the whole of his power and malice in some individual human being who will be called Antichrist.
Will Antichrist in a special way be the head of the wicked?
Yes, for there will be more malice in him than there ever was in any other man; he will be Satan's vicar, whose object will be to strive his utmost in order to lead men to damnation and so ruin the Kingdom of Jesus Christ (VIII. 8).
VII. OF THE KNOWLEDGE OF CHRIST: OF HIS BEATIFIC KNOWLEDGE; OF HIS
INFUSED KNOWLEDGE; AND OF HIS ACQUIRED KNOWLEDGE
(A)
Besides grace are there any other prerogatives belonging to our Lord?
Yes; they are those that have reference to knowledge (IX.-XIL).
What knowledge did Jesus Christ have as man?
It was threefold: the knowledge which the blessed have in heaven through the vision of the divine essence ; infused knowledge which is the infusion of all ideas by God into the soul at its birth; and lastly, acquired knowledge which is gained in the ordinary way by the human faculties with the aid of the senses (IX. 2, 3, 4).
Was the beatific knowledge of Christ as man in a very high scale of perfection ?
Yes; in perfection it surpasses that of all the blessed, whether angels or men. From the first instant of conception, by the beatific knowledge Christ was able to see everything in the divine Word, which is Himself as God, in such wise that there is absolutely nothing in the past, present, or future which Christ as man does not know; and He had this knowledge from the moment of the Incarnation (X. 2-4).
Was Christ's infused knowledge in a high scale of perfection ?
Yes; for by this knowledge He knew all that which the human mind can know by its natural power, and also whatsoever revelation can make known to a created intelligence whether it have reference to what can be known by the gift of wisdom or the gift of prophecy, or any other such gift of the Holy Ghost ; and Christ had this knowledge in a supereminent degree above angels and men (XI. 1,3,4).
What sort of acquired knowledge did Christ have?
By this knowledge He knew whatsoever the human mind can know by reasoning upon the data given by the senses ; in this knowledge it was possible for Him to make progress according as His human mind had occasion to reason about new data attained by His senses; but He never learnt from any master, having already acquired what a master was able to teach in the various stages of progress of His life (XH. 1-3).
Did Christ as man ever receive any knowledge from the angels ?
No. The whole of our Lord's knowledge came to Him only in the three ways just explained (XH. 4).
VIII. OF THE POWER OF OUR LORD JESUS CHRIST AS MAN
Are there any other prerogatives in the human nature of Christ besides the foregoing ?
Yes, there are those that refer to His power (XIII.).
What power was in Christ's Soul?
All the power that is connatural to a human soul which is the substantial form of the body ; further, all the power that can belong to a human soul in the order of grace in so far as out of its fulness it had to communicate grace to others dependent upon it. Further, in Christ's Soul
there was the instrumental participation of the divine power through which the Word of God performed all the marvels of transformation that were in accord with the end of the Incarnation, which is to re-establish all things in heaven and earth according to the plan of restoration determined by God (XIII. 1-4).
