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Objection 1: It would seem that the fulness of grace is not proper
to Christ. For what is proper to anyone belongs to him alone. But
to be full of grace is attributed to some others; for it was said to
the Blessed Virgin (Lk. 1:28): "Hail, full of grace";
and again it is written (Acts 6:8): "Stephen, full of grace
and fortitude." Therefore the fulness of grace is not proper to
Christ.
Objection 2: Further, what can be communicated to others through
Christ does not seem to be proper to Christ. But the fulness of
grace can be communicated to others through Christ, since the Apostle
says (Eph. 3:19): "That you may be filled unto all the
fulness of God." Therefore the fulness of grace is not proper to
Christ.
Objection 3: Further, the state of the wayfarer seems to be
proportioned to the state of the comprehensor. But in the state of the
comprehensor there will be a certain fulness, since "in our heavenly
country with its fulness of all good, although some things are bestowed
in a pre-eminent way, yet nothing is possessed singularly," as is
clear from Gregory (Hom. De Cent. Ovib.; xxxiv in Ev.).
Therefore in the state of the comprehensor the fulness of grace is
possessed by everyone, and hence the fulness of grace is not proper to
Christ. on the contrary, The fulness of grace is attributed to
Christ inasmuch as He is the only-begotten of the Father, according
to Jn. 1:14: "We saw Him as it were . . . the
Only-begotten of the Father, full of grace and truth." But to be
the Only-begotten of the Father is proper to Christ. Therefore it
is proper to Him to be full of grace and truth.
I answer that, The fulness of grace may be taken in two ways:
First, on the part of grace itself, or secondly on the part of the
one who has grace. Now on the part of grace itself there is said to be
the fulness of grace when the limit of grace is attained, as to essence
and power, inasmuch as grace is possessed in its highest possible
excellence and in its greatest possible extension to all its effects.
And this fulness of grace is proper to Christ. But on the part of
the subject there is said to be the fulness of grace when anyone fully
possesses grace according to his condition---whether as regards
intensity, by reason of grace being intense in him, to the limit
assigned by God, according to Eph. 4:1: "But to every one of
us is given grace according to the measure of the giving of
Christ"---or "as regards power," by reason of a man having the
help of grace for all that belongs to his office or state, as the
Apostle says (Eph. 3:8): "To me, the least of all the
saints, is given this grace . . . to enlighten all men." And this
fulness of grace is not proper to Christ, but is communicated to
others by Christ.
Reply to Objection 1: The Blessed Virgin is said to be full of
grace, not on the part of grace itself---since she had not grace in
its greatest possible excellence---nor for all the effects of grace;
but she is said to be full of grace in reference to herself, i.e.
inasmuch as she had sufficient grace for the state to which God had
chosen her, i.e. to be the mother of His Only-begotten. So,
too, Stephen is said to be full of grace, since he had sufficient
grace to be a fit minister and witness of God, to which office he had
been called. And the same must be said of others. Of these fulnesses
one is greater than another, according as one is divinely pre-ordained
to a higher or lower state.
Reply to Objection 2: The Apostle is there speaking of that
fulness which has reference to the subject, in comparison with what man
is divinely pre-ordained to; and this is either something in common,
to which all the saints are pre-ordained, or something special, which
pertains to the pre-eminence of some. And in this manner a certain
fulness of grace is common to all the saints, viz. to have grace
enough to merit eternal life, which consists in the enjoyment of God.
And this is the fulness of grace which the Apostle desires for the
faithful to whom he writes.
Reply to Objection 3: These gifts which are in common in heaven,
viz.: vision, possession and fruition, and the like, have certain
gifts corresponding to them in this life which are also common to all
the saints. Yet there are certain prerogatives of saints, both in
heaven and on earth, which are not possessed by all.
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