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Conclusion. The soul of Christ could not have omnipotence in the
absolute sense.
Scriptural proof. It is said of God: "Almighty is His
name,"[1266] which means that omnipotence applies only to God.
Theological proof. In the hypostatic union the two natures remained
distinct, each retaining its own properties. But omnipotence in the
absolute sense is a property of the divine nature. Therefore
omnipotence in the absolute sense cannot be attributed to Christ's
human nature.
Thus, in created things, operation follows being, and only the
divine nature, or the self-subsisting Being, has active omnipotence
with respect to everything to which the term "being" can apply, or to
which the notion of being is not repugnant. Hence Christ's human
nature can neither create, nor produce whatever does not involve
contradiction, nor cause itself.
Reply to first objection. Nevertheless, just as, on account of the
unity of person in Christ, we can say: "This man, Jesus, is
God, " so we can say: "This man is omnipotent, " not because of
His human nature, but because there is one person in Christ, who is
both God and man.[1267]
Reply to second objection. Although the knowledge of Christ's soul
extends to everything present, past, and future, it is not so with
His active power, because infinite might is not required for the
above-mentioned knowledge, whereas, on the contrary, it is required
in creating,[1268] for the most universal effect, namely,
absolute being, can be produced only by the most universal cause.
Reply to third objection. "It is not necessary that Christ's soul
should have practical knowledge of those things of which it has
speculative knowledge." Thus Christ's soul has speculative
knowledge of creation, since it knows how God creates, but it has not
factual knowledge of creation.
Another objection. Nevertheless Christ said: "All things are
delivered to Me by My Father,"[1269] and "All power is
given to Me in heaven and in earth."[1270]
Reply. These words are true according to the predication of idioms,
just as it is true to say, because of the one person in Christ,
"this man is God." Moreover, the above-quoted texts can be
understood of Christ as man concerning the power of excellence He had
in commanding the preaching of the gospel. Hence Jesus says:
"Going therefore teach ye all nations."[1271]
But I insist. According to the teaching of St.
Thomas,[1272] there is only one being in Christ, namely, one
divine existence, and even Christ's human nature is holy because of
His substantial and uncreated holiness. Therefore, on similar
grounds, He can be omnipotent.
Reply. The difference here is that omnipotence not only includes
divine being, divine sanctity, and divine perfection, but it also
implies the infinite mode in which this perfection is in God.
Hence absolute omnipotence is incommunicable. Moreover, divine being
and divine holiness are said to be communicated to Christ's human
nature because of the person, by means of the terminative but not
informing union, for being follows person and where there is one person
there is one being. Similarly the human nature is sanctified by the
grace of union, inasmuch as it is terminated and possessed by the
Word. But omnipotence could not be communicated to the human nature
solely in the terminative sense, but only by way of the informing
form, that is, as the operative principle, and there is no divine
perfection that can be communicated by way of informing form, but only
as a terminus; for the informing form is less perfect than the whole of
which it is a part. Finally, it is evident that Christ's human
nature could not cause itself.
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