Part IV (Tertia Pars) Part 15 (1/2)

Reply Obj. 3: These gifts which are in common in heaven, viz.: vision, possession and fruition, and the like, have certain gifts corresponding to them in this life which are also common to all the saints. Yet there are certain prerogatives of saints, both in heaven and on earth, which are not possessed by all.

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ELEVENTH ARTICLE [III, Q. 7, Art. 11]

Whether the Grace of Christ Is Infinite?

Objection 1: It would seem that Christ's grace is infinite. For everything immeasurable is infinite. But the grace of Christ is immeasurable; since it is written (John 3:34): ”For G.o.d doth not give the Spirit by measure to His Son [*'To His Son' is lacking in the Vulgate], namely Christ.” Therefore the grace of Christ is infinite.

Obj. 2: Further, an infinite effect betokens an infinite power which can only spring from an infinite essence. But the effect of Christ's grace is infinite, since it extends to the salvation of the whole human race; for He is the propitiation for our sins ... and for those of the whole world, as is said (1 John 2:2). Therefore the grace of Christ is infinite.

Obj. 3: Further, every finite thing by addition can attain to the quant.i.ty of any other finite thing. Therefore if the grace of Christ is finite the grace of any other man could increase to such an extent as to reach to an equality with Christ's grace, against what is written (Job 28:17): ”Gold nor crystal cannot equal it,” as Gregory expounds it (Moral. xviii). Therefore the grace of Christ is infinite.

_On the contrary,_ Grace is something created in the soul. But every created thing is finite, according to Wis. 11:21: ”Thou hast ordered all things in measure and number and weight.” Therefore the grace of Christ is not infinite.

_I answer that,_ As was made clear above (Q. 2, A. 10), a twofold grace may be considered in Christ; the first being the grace of union, which, as was said (Q. 6, A. 6), is for Him to be personally united to the Son of G.o.d, which union has been bestowed gratis on the human nature; and it is clear that this grace is infinite, as the Person of G.o.d is infinite. The second is habitual grace; which may be taken in two ways: first as a being, and in this way it must be a finite being, since it is in the soul of Christ, as in a subject, and Christ's soul is a creature having a finite capacity; hence the being of grace cannot be infinite, since it cannot exceed its subject.

Secondly it may be viewed in its specific nature of grace; and thus the grace of Christ can be termed infinite, since it is not limited, i.e. it has whatsoever can pertain to the nature of grace, and what pertains to the nature of grace is not bestowed on Him in a fixed measure; seeing that ”according to the purpose” of G.o.d to Whom it pertains to measure grace, it is bestowed on Christ's soul as on a universal principle for bestowing grace on human nature, according to Eph. 1:5, 6, ”He hath graced us in His beloved Son”; thus we might say that the light of the sun is infinite, not indeed in being, but in the nature of light, as having whatever can pertain to the nature of light.

Reply Obj. 1: When it is said that the Father ”doth not give the Spirit by measure,” it may be expounded of the gift which G.o.d the Father from all eternity gave the Son, viz. the Divine Nature, which is an infinite gift. Hence the comment of a certain gloss: ”So that the Son may be as great as the Father is.” Or again, it may be referred to the gift which is given the human nature, to be united to the Divine Person, and this also is an infinite gift. Hence a gloss says on this text: ”As the Father begot a full and perfect Word, it is united thus full and perfect to human nature.” Thirdly, it may be referred to habitual grace, inasmuch as the grace of Christ extends to whatever belongs to grace. Hence Augustine expounding this (Tract.

xiv in Joan.) says: ”The division of the gifts is a measurement. For to one indeed by the Spirit is given the word of wisdom, to another the word of knowledge.” But Christ the giver does not receive by measure.

Reply Obj. 2: The grace of Christ has an infinite effect, both because of the aforesaid infinity of grace, and because of the unity [*Perhaps we should read 'infinity'--Ed.] of the Divine Person, to Whom Christ's soul is united.

Reply Obj. 3: The lesser can attain by augment to the quant.i.ty of the greater, when both have the same kind of quant.i.ty. But the grace of any man is compared to the grace of Christ as a particular to a universal power; hence as the force of fire, no matter how much it increases, can never equal the sun's strength, so the grace of a man, no matter how much it increases, can never equal the grace of Christ.

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TWELFTH ARTICLE [III, Q. 7, Art. 12]

Whether the Grace of Christ Could Increase?

Objection 1: It would seem that the grace of Christ could increase.

For to every finite thing addition can be made. But the grace of Christ was finite. Therefore it could increase.

Obj. 2: Further, it is by Divine power that grace is increased, according to 2 Cor. 9:8: ”And G.o.d is able to make all grace abound in you.” But the Divine power, being infinite, is confined by no limits.

Therefore it seems that the grace of Christ could have been greater.

Obj. 3: Further, it is written (Luke 2:52) that the child ”Jesus advanced in wisdom and age and grace with G.o.d and men.” Therefore the grace of Christ could increase.

_On the contrary,_ It is written (John 1:14): ”We saw Him [Vulg.: 'His glory'] as it were ... the Only-begotten of the Father, full of grace and truth.” But nothing can be or can be thought greater than that anyone should be the Only-begotten of the Father. Therefore no greater grace can be or can be thought than that of which Christ was full.

_I answer that,_ For a form to be incapable of increase happens in two ways: First on the part of the subject; secondly, on the part of the form itself. On the part of the subject, indeed, when the subject reaches the utmost limit wherein it partakes of this form, after its own manner, e.g. if we say that air cannot increase in heat, when it has reached the utmost limit of heat which can exist in the nature of air, although there may be greater heat in actual existence, viz. the heat of fire. But on the part of the form, the possibility of increase is excluded when a subject reaches the utmost perfection which this form can have by nature, e.g. if we say the heat of fire cannot be increased because there cannot be a more perfect grade of heat than that to which fire attains. Now the proper measure of grace, like that of other forms, is determined by the Divine wisdom, according to Wis. 11:21: ”Thou hast ordered all things in number, weight and measure.” And it is with reference to its end that a measure is set to every form, as there is no greater gravity than that of the earth, because there is no lower place than that of the earth. Now the end of grace is the union of the rational creature with G.o.d. But there can neither be nor be thought a greater union of the rational creature with G.o.d than that which is in the Person. And hence the grace of Christ reached the highest measure of grace. Hence it is clear that the grace of Christ cannot be increased on the part of grace. But neither can it be increased on the part of the subject, since Christ as man was a true and full comprehensor from the first instant of His conception. Hence there could have been no increase of grace in Him, as there could be none in the rest of the blessed, whose grace could not increase, seeing that they have reached their last end. But as regards men who are wholly wayfarers, their grace can be increased not merely on the part of the form, since they have not attained the highest degree of grace, but also on the part of the subject, since they have not yet attained their end.

Reply Obj. 1: If we speak of mathematical quant.i.ty, addition can be made to any finite quant.i.ty, since there is nothing on the part of finite quant.i.ty which is repugnant to addition. But if we speak of natural quant.i.ty, there may be repugnance on the part of the form to which a determined quant.i.ty is due, even as other accidents are determined. Hence the Philosopher says (De Anima ii, 41) that ”there is naturally a term of all things, and a fixed limit of magnitude and increase.” And hence to the quant.i.ty of the whole there can be no addition. And still more must we suppose a term in the forms themselves, beyond which they may not go. Hence it is not necessary that addition should be capable of being made to Christ's grace, although it is finite in its essence.

Reply Obj. 2: Although the Divine power can make something greater and better than the habitual grace of Christ, yet it could not make it to be ordained to anything greater than the personal union with the Only-begotten Son of the Father; and to this union, by the purpose of the Divine wisdom, the measure of grace is sufficient.

Reply Obj. 3: Anyone may increase in wisdom and grace in two ways.

First inasmuch as the very habits of wisdom and grace are increased; and in this way Christ did not increase. Secondly, as regards the effects, i.e. inasmuch as they do wiser and greater works; and in this way Christ increased in wisdom and grace even as in age, since in the course of time He did more perfect works, to prove Himself true man, both in the things of G.o.d, and in the things of man.

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THIRTEENTH ARTICLE [III, Q. 7, Art. 13]