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Objection 1: It would seem that the gratuitous graces were not in
Christ. For whoever has anything in its fulness, to him it does not
pertain to have it by participation. Now Christ has grace in its
fulness, according to Jn. 1:14: "Full of grace and truth."
But the gratuitous graces would seem to be certain participations,
bestowed distributively and particularly upon divers subjects,
according to 1 Cor. 12:4: "Now there are diversities of
graces." Therefore it would seem that there were no gratuitous graces
in Christ.
Objection 2: Further, what is due to anyone would not seem to be
gratuitously bestowed on him. But it was due to the man Christ that
He should abound in the word of wisdom and knowledge, and to be mighty
in doing wonderful works and the like, all of which pertain to
gratuitous graces: since He is "the power of God and the wisdom of
God," as is written 1 Cor. 1:24. Therefore it was not
fitting for Christ to have the gratuitous graces.
Objection 3: Further, gratuitous graces are ordained to the benefit
of the faithful. But it does not seem that a habit which a man does
not use is for the benefit of others, according to Ecclus.
20:32: "Wisdom that is hid and treasure that is not seen: what
profit is there in them both?" Now we do not read that Christ made
use of these gratuitously given graces, especially as regards the gift
of tongues. Therefore not all the gratuitous graces were in Christ.
On the contrary, Augustine says (Ep. ad Dardan. cclxxxvii) that
"as in the head are all the senses, so in Christ were all the
graces."
I answer that, As was said above (FS, Question 3, Articles
1,4), the gratuitous graces are ordained for the manifestation of
faith and spiritual doctrine. For it behooves him who teaches to have
the means of making his doctrine clear; otherwise his doctrine would be
useless. Now Christ is the first and chief teacher of spiritual
doctrine and faith, according to Heb. 2:3,4: "Which having
begun to be declared by the Lord was confirmed unto us by them that
heard Him, God also bearing them witness by signs and wonders."
Hence it is clear that all the gratuitous graces were most excellently
in Christ, as in the first and chief teacher of the faith.
Reply to Objection 1: As sanctifying grace is ordained to
meritorious acts both interior and exterior, so likewise gratuitous
grace is ordained to certain exterior acts manifestive of the faith, as
the working of miracles, and the like. Now of both these graces
Christ had the fulness. since inasmuch as His soul was united to the
Godhead, He had the perfect power of effecting all these acts. But
other saints who are moved by God as separated and not united
instruments, receive power in a particular manner in order to bring
about this or that act. And hence in other saints these graces are
divided, but not in Christ.
Reply to Objection 2: Christ is said to be the power of God and
the wisdom of God, inasmuch as He is the Eternal Son of God. But
in this respect it does not pertain to Him to have grace, but rather
to be the bestower of grace. but it pertains to Him in His human
nature to have grace.
Reply to Objection 3: The gift of tongues was bestowed on the
apostles, because they were sent to teach all nations; but Christ
wished to preach personally only in the one nation of the Jews, as He
Himself says (Mt. 15:24): "I was not sent but to the sheep
that are lost of the house of Israel"; and the Apostle says (Rm.
15:8): "I say that Christ Jesus was minister of the
circumcision." And hence it was not necessary for Him to speak
several languages. Yet was a knowledge of all languages not wanting to
Him, since even the secrets of hearts, of which all words are signs,
were not hidden from Him, as will be shown (Question 10, Article
2). Nor was this knowledge uselessly possessed. just as it is not
useless to have a habit, which we do not use when there is no
occasion.
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