CHAPTER X: QUESTION 8: CHRIST'S GRACE AS HEAD OF THE CHURCH

[1010] John 11:1f. See also Com. of St. Thomas on St. John's Gospel

[1011] Eph. 1:22f. cf. Rom. 12:4f.; I Cor. 12:13f.; Eph. 4:15f.; 6:5; Col. 4:18f. cf. also Father Voste, O.P., Com. in Ep. ad Eph., p. 289.

[1012] Eph. 1:20f

[1013] Rom. 5:15f

[1014] Cf. IIIa, q. 1, a. 3, ad 3.

[1015] Rom. 12:4.

[1016] Col. 2:10; Eph. 1:20; Col. 1:18

[1017] Col. 2:19. See also Eph. 4:11f.; 5:23

[1018] I Cor. 12:12f.; 10:16f.; also I Cor. 15:21f.

[1019] Denz., no. 809

[1020] Ibid., no. 936. cf. also St. Augustine's Book of 83 questions, chap. 9, no. 69; De civitate Dei, Bk. X, chap. 20

[1021] Rom. 8:29.

[1022] John 1:14

[1023] Ibid., 1:16

[1024] Cf. ad 1, and also IIIa, q. 13, a. 2, where we shall engage in a long discussion on the question of the physical and instrumental causality of Christ's soul. Likewise q. 43, a. 2: Whether Christ worked miracles by divine power. Also see IIIa., q. 48, a. 6: Whether Christ's passion brought about our salvation efficiently. And q. 49, a. 1: Whether we were delivered from sin through Christ's passion

[1025] Cf. St. Thomas, Com. in Ep. ad Cor., chap. 12; also De veritate, q. 29, a. 4, ad 6.

[1026] Eph. 5:25f.

[1027] I Tim. 4:10

[1028] I John 2:2.

[1029] Denz., nos. 631, 1422-30.

[1030] Matt. 3:12; 13:29, 47

[1031] Ibid., 35:2

[1032] Denz., no. 430

[1033] cf. Gonet, De incarnatione, disp. 14, nos. 64, 104.

[1034] De correptione et gratia, chap. 11

[1035] Ibid., chap. 12

[1036] De veritate, q. 29, a. 4, ad 3.

[1037] cf. IIIa, q. 24

[1038] cf. De incarnatione, disp. XVI, dub. 4, par. 1, nos. 52f.

[1039] cf. De incarnatione, disp. IX, a. 2, par. 3, solv. obj. 4

[1040] See pp. 32-71

[1041] Thus by the diagrams given below we may again represent these two possible worlds, the second of which was chosen by God by one sole efficacious decree together with all its parts.

preservation of original justice = Christ not Redeemer

original justice with permission of original sin = reparation to be made = Christ the Redeemer

[1042] De incarnatione, disp XVI, nos. 69f.

[1043] Ibid., no. 61

[1044] Ibid

[1045] Billuart, De praedest.

[1046] De incarn., disp. XIV, a. 3, par. 3, no. 52. See also IIIa, q. 1, a. 3, ad 5; and for the angels: Ia, q. 64, a. 1, ad 4.

[1047] De incarn., disp. IV, chap. 2, no. 54.

[1048] Col. 2:9f.

[1049] Eph. 1:20

[1050] Matt. 13:41

[1051] Mark 13:27

[1052] Matt. 24:31.

[1053] Ibid., 28:18. This text is commonly quoted in our times to show that Christ even as man, because of His grace of union and fullness of habitual grace, is king of all creatures, even of angels.

[1054] Heb. 1:4; 2:1-4; I Cor. 15:25f

[1055] cf. a. 4, c.

[1056] Col. 2:10

[1057] Mark 13:26f.

[1058] Matt. 28:18. See also Heb., chaps. 1 and 2

[1059] cf. IIIa, q. 57, a. 5

[1060] Heb. 1:14

[1061] De incarn., disp. XVI, dub. 5, no. 76.

[1062] cf. Gonet, Salmanticenses, De incarnatione

[1063] Luke 2:10.

[1064] Isa. 9:6.

[1065] Hom. 3 super Missus est

[1066] Com. in I Reg., Bk. I, chap. 2.

[1067] Nicene Creed

[1068] De veritate, q. 29, a. 7, ad 5.

[1069] Com. in III Sent., d. 13, q. 2, a. 3, quaestiuncula, 1

[1070] cf. IIIa, q. 59, a. 6.

[1071] cf. infra, q. 24

[1072] John 14:6.

[1073] Rom. 5:15.

[1074] Ibid

[1075] De incarn., disp. IV, chap. 2

[1076] Ibid.

[1077] Rom. 12:3

[1078] De incarn., disp. XVI, dub. 5, par. 1, no. 76. This view is also affirmed by several other Thomists, though more or less incidentally, whereas the Salmanticenses insist on this, and rightly so, inasmuch as it can clearly be seen from their interpretation of St. Thomas' teaching on the motive of the Incarnation.

[1079] This opinion becomes increasingly evident from what we said concerning the motive of the Incarnation (Com. in IIIam, q. 1, a. 3), in explaining the reply to the third objection of this article. See also what we shall say further on (IIIa, q. 24, a. 3, 4) concerning Christ's predestination as He is the exemplary cause of our predestination.

This view presupposes that God by one decree chose all parts of this possible world, which includes angels and men to be redeemed by Christ. In this possible world Christ is the end of all, although He is not either the meritorious cause or the efficient cause of essential grace in the angels; for everything in such a world is subordinated to Him inasmuch as He is the God-man, for St. Paul says: "All things are yours... and you[even the angels] are Christ's, and Christ is God's" (I Cor. 3:21).

[1080] De incarn., disp. II, dub. 1, nos. 4, 26

[1081] Heb. 2:10; Col. 1:15.

[1082] De veritate, q. 29, a. 4, ad 5

[1083] John 1:6.

[1084] cf. infra, q. 19, a. 3, on Christ's merits

[1085] cf. IIIa, q. 43, a. 2.; q. 48, a. 6; q. 62, a. 4.

[1086] cf. infra, q. 13, a. 2: the power of Christ's soul; its physical and instrumental causality

[1087] Com. in IIIam, q. 8, a. 5, no. 5

[1088] cf. IIIa, q. 6, a. 6. See Cajetan's comment on the reply to this third objection

[1089] See note 75.

[1090] However, according to the common teaching of theologians, what Christ merited for us de condigno, the Blessed Virgin merited for us strictly de congruo, namely, by merit that had its foundation not in justice, but in charity which united her to God and to us, or by an amicable right. Wherefore Mary is the universal Mediatrix and Mother of all men, and is like the neck that joins the head to the body. She is also called the aqueduct of all graces.

[1091] In recapitulation of those things that pertain to Christ's capital grace, read carefully the encyclical of Pius XII on "The Mystical Body of Christ" (1944).