Part IV (Tertia Pars) Part 23 (2/2)

10:1) that, ”having called His twelve disciples together, He gave them power over unclean spirits, to cast them out, and to heal all manner of diseases, and all manner of infirmities.”

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THIRD ARTICLE [III, Q. 13, Art. 3]

Whether the Soul of Christ Had Omnipotence with Regard to His Own Body?

Objection 1: It would seem that Christ's soul had omnipotence with regard to His own body. For Damascene says (De Fide Orth. iii, 20, 23) that ”all natural things were voluntary to Christ; He willed to hunger, He willed to thirst, He willed to fear, He willed to die.”

Now G.o.d is called omnipotent because ”He hath done all things whatsoever He would” (Ps. 113:11). Therefore it seems that Christ's soul had omnipotence with regard to the natural operations of the body.

Obj. 2: Further, human nature was more perfect in Christ than in Adam, who had a body entirely subject to the soul, so that nothing could happen to the body against the will of the soul--and this on account of the original justice which it had in the state of innocence. Much more, therefore, had Christ's soul omnipotence with regard to His body.

Obj. 3: Further, the body is naturally changed by the imaginations of the soul; and so much more changed, the stronger the soul's imagination, as was said in the First Part (Q. 117, A. 3, ad 3). Now the soul of Christ had most perfect strength as regards both the imagination and the other powers. Therefore the soul of Christ was omnipotent with regard to His own body.

_On the contrary,_ It is written (Heb. 2:17) that ”it behooved Him in all things to be made like unto His brethren,” and especially as regards what belongs to the condition of human nature. But it belongs to the condition of human nature that the health of the body and its nourishment and growth are not subject to the bidding of reason or will, since natural things are subject to G.o.d alone Who is the author of nature. Therefore they were not subject in Christ. Therefore Christ's soul was not omnipotent with regard to His own body.

_I answer that,_ As stated above (A. 2), Christ's soul may be viewed in two ways. First, in its proper nature and power; and in this way, as it was incapable of making exterior bodies swerve from the course and order of nature, so, too, was it incapable of changing its own body from its natural disposition, since the soul, of its own nature, has a determinate relation to its body. Secondly, Christ's soul may be viewed as an instrument united in person to G.o.d's Word; and thus every disposition of His own body was wholly subject to His power.

Nevertheless, since the power of an action is not properly attributed to the instrument, but to the princ.i.p.al agent, this omnipotence is attributed to the Word of G.o.d rather than to Christ's soul.

Reply Obj. 1: This saying of Damascene refers to the Divine will of Christ, since, as he says in the preceding chapter (De Fide Orth.

xix, 14, 15), it was by the consent of the Divine will that the flesh was allowed to suffer and do what was proper to it.

Reply Obj. 2: It was no part of the original justice which Adam had in the state of innocence that a man's soul should have the power of changing his own body to any form, but that it should keep it from any hurt. Yet Christ could have a.s.sumed even this power if He had wished. But since man has three states--viz. innocence, sin, and glory, even as from the state of glory He a.s.sumed comprehension and from the state of innocence, freedom from sin--so also from the state of sin did He a.s.sume the necessity of being under the penalties of this life, as will be said (Q. 14, A. 2).

Reply Obj. 3: If the imagination be strong, the body obeys naturally in some things, e.g. as regards falling from a beam set on high, since the imagination was formed to be a principle of local motion, as is said _De Anima_ iii, 9, 10. So, too, as regards alteration in heat and cold, and their consequences; for the pa.s.sions of the soul, wherewith the heart is moved, naturally follow the imagination, and thus by commotion of the spirits the whole body is altered. But the other corporeal dispositions which have no natural relation to the imagination are not trans.m.u.ted by the imagination, however strong it is, e.g. the shape of the hand, or foot, or such like.

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FOURTH ARTICLE [III, Q. 13, Art. 4]

Whether the Soul of Christ Had Omnipotence As Regards the Execution of His Will?

Objection 1: It would seem that the soul of Christ had not omnipotence as regards the execution of His own will. For it is written (Mk. 7:24) that ”entering into a house, He would that no man should know it, and He could not be hid.” Therefore He could not carry out the purpose of His will in all things.

Obj. 2: Further, a command is a sign of will, as was said in the First Part (Q. 19, A. 12). But our Lord commanded certain things to be done, and the contrary came to pa.s.s, for it is written (Matt.

9:30, 31) that Jesus strictly charged them whose eyes had been opened, saying: ”See that no man know this. But they going out spread His fame abroad in all that country.” Therefore He could not carry out the purpose of His will in everything.

Obj. 3: Further, a man does not ask from another for what he can do himself. But our Lord besought the Father, praying for what He wished to be done, for it is written (Luke 6:12): ”He went out into a mountain to pray, and He pa.s.sed the whole night in the prayer of G.o.d.” Therefore He could not carry out the purpose of His will in all things.

_On the contrary,_ Augustine says (Qq. Nov. et Vet. Test., qu. 77): ”It is impossible for the will of the Saviour not to be fulfilled: nor is it possible for Him to will what He knows ought not to come to pa.s.s.”

_I answer that,_ Christ's soul willed things in two ways. First, what was to be brought about by Himself; and it must be said that He was capable of whatever He willed thus, since it would not befit His wisdom if He willed to do anything of Himself that was not subject to His will. Secondly, He wished things to be brought about by the Divine power, as the resurrection of His own body and such like miraculous deeds, which He could not effect by His own power, except as the instrument of the G.o.dhead, as was said above (A. 2).

Reply Obj. 1: As Augustine says (Qq. Nov. et Vet. Test., qu. 77): ”What came to pa.s.s, this Christ must be said to have willed. For it must be remarked that this happened in the country of the Gentiles, to whom it was not yet time to preach. Yet it would have been invidious not to welcome such as came spontaneously for the faith.

Hence He did not wish to be heralded by His own, and yet He wished to be sought; and so it came to pa.s.s.” Or it may be said that this will of Christ was not with regard to what was to be carried out by it, but with regard to what was to be done by others, which did not come under His human will. Hence in the letter of Pope Agatho, which was approved in the Sixth Council [*Third Council of Constantinople, Act.

iv], we read: ”When He, the Creator and Redeemer of all, wished to be hid and could not, must not this be referred only to His human will which He deigned to a.s.sume in time?”

Reply Obj. 2: As Gregory says (Moral. xix), by the fact that ”Our Lord charged His mighty works to be kept secret, He gave an example to His servants coming after Him that they should wish their miracles to be hidden; and yet, that others may profit by their example, they are made public against their will.” And thus this command signified His will to fly from human glory, according to John 8:50, ”I seek not My own glory.” Yet He wished absolutely, and especially by His Divine will, that the miracle wrought should be published for the good of others.

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