|
[800] Cf. L. B. Gillon, O.P., Angelicum: "La notion de
consequence de l'union hypostatique dans le cadre de la IIIe pars.
q. 2-26."
[801] John 1:14
[802] Clypeus theol. thom., de incarn., disp. II
[803] Com. in IIIam, d. 13, q. 1, no. 7.
[804] Dict. theol. cath., art. "Jesus-Christ, " cols.
1274-85. See also E. Hugon, Le mystere de l'incarnation,
part 4, chap. 1; also Garrigou-Lagrange, Le Sauveur;
Monsabre Expose du dogme catholique, conference 40
[805] Summa theol., IIa IIae, q. 81, a. 8. The Greek
word for holy is a hagios as though meaning earthless
[806] Ibid.
[807] Com. in Joan., Bk. IV, chap. 29
[808] Oratio 30, no. 31 (cf. Rouet de Journel, no.
995).
[809] De fide orthod., Bk. III, chap. 3 (Rouet de
Journel, no. 1842
[810] John 17:19
[811] Com. in Joan., tract. 108, no. 5
[812] De Trinitate. Bk. XV, chap. 26, no. 46 (Rouet de
Journel, no. 1680). See also Council of Frankfort
(Denz., no. 311). This council says: "Christ is by nature
anointed, but we are by grace; because in Him was the fullness of the
divinity." Otherwise there would be only an accidental difference in
accordance with the degree of grace between Christ's sanctification
and ours.
[813] Summa theol., IIIa, q. 6, a. 6
[814] Ibid., q. 7, a. 1.
[815] Ibid., q. 22, a. 2, ad 3.
[816] Comp. theol., chap. 214; Matt. 3:17. Even though
Christ's soul were not adorned with habitual grace, these words of
God the Father would still be true.
[817] Summa theol., IIIa, q. 23, a. 4.
[818] Ibid., q. 24, a. 1, 2
[819] John 10:36. Catena aurea., Com. in Joan. 10:36
[820] Catena aurea, loc. cit
[821] Summa theol., IIIa, q. I, a. 1, 2
[822] It is almost impossible to give the concise equivalent in
English of "principium quod." By this expression the Scholastics
meant the suppositum or person that performs the act, in accordance
with the axiom that actions are attributed either to the suppositum or
to the person. (Tr.)
[823] Cf. IIIa, q. 15, a. 1.
[824] Matt. 17:5
[825] Oratio 30, no. 21
[826] In other words, the person of the Word sanctifies the human
nature of Christ, because the person is divine.
[827] Summa theol., IIIa, q. 17, a. 2
[828] Com. in IIIam, d. 13, q. 2
[829] Gonet, De incarnatione, disp. 12, a. 2, nos. 35,
44-53
[830] Cf. Salmanticenses, De incarnatione, disp. XIII, dub.
4, nos. 60, 62, 90. Nevertheless the Salmanticenses
(Ibid., nos. 66, 70) say: "Christ could not merit de
condigno supernatural rewards without habitual grace, " because in
their opinion, as given in the places cited above: "Condign merit of
any reward has a connatural tendency for this reward."
On this point, the Salmanticenses differ from Godoy, Gonet,
Billuart, and a fortiori from Suarez, who unjustifiably holds that
Christ could have merited de condigno the supernatural rewards without
the assistance, by way of transient help, of supernatural and
elevating grace (cf. Ibid., no. 92). Suarez says this because
he admits against the Thomists, that there is in our nature an
obediential potentiality that is not only passive and elevational, but
also active.
[831] Com. in IIIam, d. 13
[832] Isa. 11:2f.
[833] Luke 4:1
[834] John 1:14
[835] Ibid. 1:16
[836] Rouet de Journel, Enchiridion patristicum, Index theol.,
no. 394
[837] Com. in Ps. 44. (Journel, op. cit., no. 1208.)
[838] Dial. de SS. Trinitate (op. cit., no. 2088). P.
G., LXXV, 1018
[839] John 1:14
[840] Luke 4:1
[841] Acts 10:38
[842] De Trinit., Bk. XV, chap. 26, no. 46 (op.
cit., no. 1680).
[843] Luke I: 35.
[844] Hom. 4 super Missus est, no. 5
[845] Summa theol., IIIa, q. 7, a. 1, ad 3.
[846] Ibid., ad 1.
[847] Ibid., q. 6, a. 6
[848] Ibid., q. 7, a. 1, ad 2.
[849] John 1:16
[850] Summa theol., IIIa, q. 8, a. 5.
[851] De veritate, q. 29, a. 5, ad 4.
[852] De incarnatione, disp. 12, a. 2, no. 45.
[853] De incarnatione, disp. 8, a. 2, no. 2
[854] Cf. IIIa, q. 34, a. 1
[855] Ibid., q. 34, a. 3
[856] Ibid., a. 2, ad 3
[857] Ibid., Ia, q. 76, a. 4, ad 1
[858] Ibid., Ia IIae, q. 113, a. 8, ad 1
[859] John 8:46
[860] Matt. 26:59
[861] Ibid., 26:65
[862] Ibid., 27:4
[863] Ibid., 27:24
[864] cf. IIIa, q 7, a. 9f.
[865] This argument presupposes that created habitual grace is in
Christ's soul. But we can invert the process of argumentation by
appealing to Sacred scripture where it is asserted that infused
virtues, such as charity and humility, were and are in Christ's most
holy soul so as to prove likewise that this created habitual grace,
which is the root of the infused virtues and the gifts, and which, for
this reason, is called "the grace of the virtues and the gifts, "
was and still is in the soul Of Christ (cf. IIIa, q 62, a.
2).
This argument in reverse now makes it clear that it would have been
most unbefitting for Christ's most holy soul not to have had created
habitual grace for then the infused virtues would have been in His soul
without their proximate and normal foundation, or rather instead of the
infused virtues there would have been in His soul only a transient
supernatural help, functioning like a transient light of glory.
Hence, although the created habitual grace is not absolutely
necessary, presupposing the actual presence of the increate grace of
union (by which Christ's soul is already most holy), but only most
fitting; nevertheless this fitness is such that its absence would be
most unfitting; for it would mean that Christ's soul would then be
imperfect, in fact, a sort of monstrosity in the supernatural order.
On the contrary, when it is said that "it was fitting for God to
create, rather than not to create, to raise us to the supernatural
order, and will the Incarnation... rather than not to will such
things, " then the absence of such would have meant no unfitness.
In this we see how very fitting it was for Christ to have habitual
grace. Thus all due proportion preserved, it is fitting for the just
to have the seven sacred gifts of the Holy Ghost. Otherwise their
life of grace would be imperfect, which would be unbefitting as regards
Providence that disposes all things sweetly and firmly. (Cf. Ia
IIae, q. 68, a. 2.)
[866] Cf. infra, q. 15, a. 1, ad 5. Although Christ's
detestation of sin was perfect, yet there could be no repentance in
Him, simply because He could not sin.
[867] In somno Scipionis, Bk. I, chap. 8.
[868] Cf. IIIa, q. 15, a. 1, 2.
[869] Com. in IIIam, q. 7, a. 2, ad 3.
[870] The infused virtue of itself does indeed give intrinsic facility
for its acts, but there may be an extrinsic difficulty because of
inordinate passions, if the acquired correlative virtue is lacking, as
in the case of the repentant drunkard in whom the acquired virtue of
sobriety is wanting
[871] Cf. IIIa, q. 9, a. 4.
[872] Matt. 22:21
[873] Cf. IIIa, q. 15, a. 2
[874] Ibid., Ia IIae, q. 67, a. 1
[875] So say Gonet, Billuart, as also Suarez and Vasquez, but
the latter on different grounds.
[876] Denz., no. 224
[877] Luke 2:52
[878] Cf. IIIa, q. 7, a. 12, ad 3.
[879] Ibid., q. 9, a. 4, and especially q. 12, a. 2, c;
also ad 3
[880] John 21:17
[881] Cf. IIIa, q. 34, a. 4
[882] Heb. 11:1
[883] Cf. IIIa, q. 7, a. 4.
[884] However, in the case of the infused moral virtues, the
imperfection of the discursive method of prudence enters in, and for
this reason they are inferior to the gifts
[885] Osee 2:20.
[886] Isa. 11:5.
[887] Ps. 30:1
[888] Rom. 8:24.
[889] Cf. a. 1.
[890] Cf. IIIa, q. 34, a. 4.
[891] Ps. 30:1.
[892] Stabat Mater. After Christ's death, the Blessed Virgin
Mary, during her life on earth, made more sublime acts of faith and
hope subjectively, but not objectively. Thus it is said that all
Christ's acts were personally of infinite value subjectively, but
His act of love on the cross was nobler objectively. Thus to teach
the subject matter of theology is more meritorious than to be engaged in
any other material pursuit, even though done under obedience; but to
teach theology subjectively and personally is less meritorious when one
is not actuated so much by charity.
[893] John 15:13
[894] A.S.S., XXXVI, 319.
[895] Cf. IIIa, q. 80, a. 2.
[896] Ibid., q. 15.
[897] Isa. 11:2. See also q. 7, a. 1.
[898] Although in this text of Isaias there is no mention made of the
gift of godliness yet St. Paul refers to it when he says: "You
have received the spirit of adoption of sons, whereby we cry: Abba
(Father)" (Rom. 8:15). The liturgy of Pentecost attests
that the doctrine of the sacred sevenfold gifts is the constant
tradition of the Church.
[899] Summa theol., Ia IIae, q. 68, a. 5
[900] Ibid.
[901] See God, His Existence, II, 57.
[902] Cf. IIIa, q. 15, a. 10.
[903] Ibid., Ia IIae, q. 68, a. 6
[904] De Spiritu Sancto, Bk. I, chap. I.
[905] Isa. 11:3
[906] Denz., no. 378
[907] Ps. 18:10
[908] Preface of Mass
[909] Summa theol., IIIa, q. 17, a. 2.
[910] Ibid., Ia IIae, q. 111. a. 4; IIa IIae, q.
171.
[911] Ep ad Dardan., no. 287
[912] Com. in IIIam, d. 13.
[913] I Cor. 12:7f.
[914] Cf. Ia IIae, q. 111, a. 4; IIa IIae, q.
171.
[915] This faith is not the theological virtue, but a gift whereby
those who instruct others in the principles of the faith are endowed
with certainty
[916] I Cor. 12:4
[917] Summa theol., IIIa, q. 12, a. 1; q. 20, a. 2
[918] Cf. Ibid., Ia IIae, q. 111, a. 4
[919] Com. in I Cor., XII, lect 2.
[920] Matt. 9:4.
[921] Ibid., 12:25
[922] Luke 24:32
[923] I Cor. 13:8
[924] Deut. 18:15
[925] John 5:46.
[926] Matt. 13:57.
[927] Ibid., chaps. 15, 20
[928] I Cor. 13:8.
[929] John 1:14f.
[930] This text is clarified from what St. Paul says in one of his
epistles: "The charity of God is poured forth in our hearts by the
Holy Ghost, who is given to us" (Rom. 5:5). St. Thomas
explains (Ia, 9. q. 43, a. 3) that the mission of the Holy
Ghost takes place in that the Holy Ghost becomes present in the soul
in a new way by sanctifying grace, and by an increase of this grace.
Hence Christ, inasmuch as He received the fullness of grace, is
said not to have been limited in His reception of the Spirit.
[931] Cf. Rouet de Journel, Enchiridion patristicum, no.
394. See also St. Augustine's Com. in Joan., loc. cit.
[932] John 1:14
[933] Luke 12:49
[934] Cf. IIIa, q. 7, a. 9, c
[935] Luke 1:28.
[936] Acts 6:8
[937] Eph. 3:19
[938] John 1:14
[939] Luke 1:28
[940] Cf. ad 1. The whole of this article should be read
[941] Cf. infra, q. 35, a. 5.
[942] Matt. 12:41
[943] Mark 13:27
[944] Versicle and response for Second Vespers of Assumption
[945] Summa theol., IIa IIae, q. 24, a. 5
[946] Com. in Joan., Bk. XVI, lect. 10
[947] Summa theol., IIIa, q. 59, a. 6.
[948] Ibid., q. 7, a. 12
[949] Ibid. q. 6, a. 6.
[950] Ibid
[951] Com in III Sent., d 13, q 3
[952] Com. in Lucam, 2:40.
[953] Phys., disp. 13, par. 47.
[954] John 3:34
[955] Eph. 4:7.
[956] Cf. q. 6, a. 6.
[957] Thus a distinction can be made in our intellect, first in that
it is a being and accident of the soul; secondly in that it is an
intellect that is intentionally infinite, inasmuch as it regards
universal truth. The same distinction must be made for the will, and
even for habitual grace, which, as a grace, is a participation of the
divine nature
[958] When it is said that this habitual grace is morally infinite,
this means that it is not physically infinite, since it is a formal
participation of the divine nature, but it means that it implies a
dignity to merit and satisfy for us, a participated dignity from its
personal union with the Word of God. But there is such a great
difference between each kind of grace; for grace considered in the
first sense is actually finite, although taken in the second or moral
sense it is absolutely infinite, as when we say that Christ's merit
is absolutely infinite in value
[959] De veritate, q. 29, a. 3, ad 3. See also IIa
IIae, q. 29, a. 3, ad 3
[960] In this passage St. Thomas says: "Although the divine power
can make something greater 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."
[961] Cf. q. 7, a. 12, ad 1, where it is said that
"Christ's grace is finite in its essence."
[962] Ibid., ad 2
[963] Ibid., a. 11, ad 2.
[964] Ibid., q. 19, a. 4
[965] Ibid., a. 12, ad 2; q. 10, a. 4, ad 3
[966] Eph. 1:5f.
[967] Cf. IIIa, q. 8, a. 5
[968] John 3:34
[969] An editorial footnote to this article in the English Dominican
translation remarks that perhaps we should read "infinity" instead of
"unity." (Tr.)
[970] Denz., no. 471.
[971] Com. in IIIam, q. 7, a. 11, no. 5.
[972] This last example supposes that fire, according to the physics
of the ancients, is a substance, namely, one of the four elements:
earth, air, fire and water. Nowadays physicists look upon fire as an
incandescent body, for example, like coal or vapor, resulting from
the combustion of certain bodies. Thus they consider a flame to be a
burning, lucent vapor, of greater or less intensity
[973] Com. in IIam IIae, q. 24, a. 7
[974] Cf. IIIa, q. 7, a. 12, ad 2
[975] De veritate, q. 29, a. 3, ad 3.
[976] Com. in IIIam, q. 10, a. 4, ad 3.
[977] Com. in IIIam, q. 10, a. 4, ad 3
[978] Com. in IIam IIae, q. 24, a. 7
[979] Luke 2:52
[980] John 1:14
[981] Counterargument of St. Thomas
[982] Denz., no. 224
[983] Ibid., no. 122
[984] Luke 2:55
[985] Cf. IIIa, q. 7, a. 12, ad 3.
[986] Enchiridion patristicum, nos. 394, 399, 404,
405. See also IIIa, q. 10, on the beatific knowledge of
Christ
[987] Cf. infra, q. 10
[988] Ibid., q. 10, a. 4, ad 3.
[989] Com. in IIIam, q. 7, a. 11, no. 2
[990] Ibid., no. 5 (the end).
[991] Ibid., no. 6
[992] Ibid., q. 10, a. 4, ad 2.
[993] Ibid., ad 3
[994] Ibid., Ia IIae, q. 113, a. 9, ad 2
[995] Ibid., IIIa, q. 7, a. 12, ad 2.
[996] Ibid., Ia, q. 25.
[997] Some think that such a consideration of God's merely absolute
power is useless, because truly God can act only by His power as
regulated by His wisdom. Reply. This consideration is not useless;
it must be properly understood, namely, on the part of possible
effects. This explains why certain effects are intrinsically
possible, such as the annihilation of all creatures, both material and
spiritual, although such effects may not be extrinsically possible on
the part of the end and the agent, because God can have neither motive
nor end in annihilating spiritual creatures.
[998] Com. in IIIam, d. 13
[999] Summa theol., IIIa, q. 10, a. 4, ad 3.
[1000] Ibid., q. 7, a. 12, ad 2
[1001] De Verbo incarnato, thesis 17, p. 208. Father
Billot asks why God, as the author of grace, cannot be participated
in various species of grace, since there is such participation of God
as the author of nature. Against this thesis of Father Billot, it
must be said that there is, indeed, a participation of God as the
author of nature in divers natural species, through the intermediary of
the divine ideas, but habitual grace is the immediate participation of
the divine nature, or of the Deity as It is in Itself, that is, of
God's intimate life. Hence for there to be two species of habitual
grace is impossible. Moreover, if Christ's grace were of a higher
species than ours, then His beatific vision would be of a higher
species, because it is immediately specified by God Himself clearly
seen, by the very Deity as It is in Itself. Therefore only
different degrees of this vision are possible, and only God's
uncreated and comprehensive vision of Himself transcends all other
visions.
[1002] Summa theol.. IIa IIae, q. 24, a. 7.
[1003] Ibid., ad 2
[1004] De veritate, q. 29, a. 3 ad 3
[1005] Cf. ad 2.
[1006] Com. in IIIam, q. 7, a. 12, no. 24.
[1007] Denz., no. 224
[1008] Matt. 11:25f.
[1009] Cf q. 7, a. 12, ad 2.
|
|
