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Objection 1: It would seem there was no habitual grace in the soul
assumed by the Word. For grace is a certain partaking of the Godhead
by the rational creature, according to 2 Pt. 1:4: "By Whom
He hath given us most great and precious promises, that by these you
may be made partakers of the Divine Nature." Now Christ is God
not by participation, but in truth. Therefore there was no habitual
grace in Him.
Objection 2: Further, grace is necessary to man, that he may
operate well, according to 1 Cor. 15:10: "I have labored
more abundantly than all they; yet not I, but the grace of God with
me"; and in order that he may reach eternal life, according to Rm.
6:23: "The grace of God (is) life everlasting." Now the
inheritance of everlasting life was due to Christ by the mere fact of
His being the natural Son of God; and by the fact of His being the
Word, by Whom all things were made, He had the power of doing all
things well. Therefore His human nature needed no further grace
beyond union with the Word.
Objection 3: Further, what operates as an instrument does not need
a habit for its own operations, since habits are rooted in the
principal agent. Now the human nature in Christ was "as the
instrument of the Godhead," as Damascene says (De Fide Orth.
iii, 15). Therefore there was no need of habitual grace in
Christ.
On the contrary, It is written (Is. 11:2): "The Spirit of
the Lord shall rest upon Him"---which (Spirit), indeed, is
said to be in man by habitual grace, as was said above (FP,
Question 8, Article 3; FP, Question 43, Articles
3,6). Therefore there was habitual grace in Christ.
I answer that, It is necessary to suppose habitual grace in Christ
for three reasons. First, on account of the union of His soul with
the Word of God. For the nearer any recipient is to an inflowing
cause, the more does it partake of its influence. Now the influx of
grace is from God, according to Ps. 83:12: "The Lord will
give grace and glory." And hence it was most fitting that His soul
should receive the influx of Divine grace. Secondly, on account of
the dignity of this soul, whose operations were to attain so closely to
God by knowledge and love, to which it is necessary for human nature
to be raised by grace. Thirdly, on account of the relation of Christ
to the human race. For Christ, as man, is the "Mediator of God
and men," as is written, 1 Tim. 2:5; and hence it behooved
Him to have grace which would overflow upon others, according to Jn.
1:16: "And of His fulness we have all received, and grace for
grace."
Reply to Objection 1: Christ is the true God in Divine Person
and Nature. Yet because together with unity of person there remains
distinction of natures, as stated above (Question 2, Articles
1,2), the soul of Christ. is not essentially Divine. Hence it
behooves it to be Divine by participation, which is by grace.
Reply to Objection 2: To Christ, inasmuch as He is the natural
Son of God, is due an eternal inheritance, which is the uncreated
beatitude through the uncreated act of knowledge and love of God,
i.e. the same whereby the Father knows and loves Himself. Now the
soul was not capable of this act, on account of the difference of
natures. Hence it behooved it to attain to God by a created act of
fruition which could not be without grace. Likewise, inasmuch as He
was the Word of God, He had the power of doing all things well by
the Divine operation. And because it is necessary to admit a human
operation, distinct from the Divine operation, as will be shown
(Question 19, Article 1), it was necessary for Him to have
habitual grace, whereby this operation might be perfect in Him.
Reply to Objection 3: The humanity of Christ is the instrument of
the Godhead---not, indeed, an inanimate instrument, which nowise
acts, but is merely acted upon; but an instrument animated by a
rational soul, which is so acted upon as to act. And hence the nature
of the action demanded that he should have habitual grace.
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