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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.
Objection 2: Further, it is by Divine power that grace is
increased, according to 2 Cor. 9:8: "And God 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.
Objection 3: Further, it is written (Lk. 2:52) that the
child "Jesus advanced in wisdom and age and grace with God and
men." Therefore the grace of Christ could increase.
On the contrary, It is written (Jn. 1:14): "We saw Him 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 God. But
there can neither be nor be thought a greater union of the rational
creature with God 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 to Objection 1: If we speak of mathematical quantity,
addition can be made to any finite quantity, since there is nothing on
the part of finite quantity which is repugnant to addition. But if we
speak of natural quantity, there may be repugnance on the part of the
form to which a determined quantity 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 quantity 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 to Objection 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 to Objection 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 God, and in the things of
man.
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