OF THE GRACE OF CHRIST AS AN INDIVIDUAL MAN (THIRTEEN ARTICLES)
We must now consider such things as were co-assumed by the Son of God in human nature; and first what belongs to perfection; secondly, what belongs to defect.
Concerning the first, there are three points of consideration: (1) The grace of Christ; (2) His knowledge; (3) His power.
With regard to His grace we must consider two things: (1) His grace as He is an individual man; (2) His grace as He is the Head of the Church. Of the grace of union we have already spoken (Q[2]).
Under the first head there are thirteen points of inquiry:
(1) Whether in the soul of Christ there was any habitual grace?
(2) Whether in Christ there were virtues?
(3) Whether He had faith?
(4) Whether He had hope?
(5) Whether in Christ there were the gifts?
(6) Whether in Christ there was the gift of fear?
(7) Whether in Christ there were any gratuitous graces?
(8) Whether in Christ there was prophecy?
(9) Whether there was the fulness of grace in Him?
(10) Whether such fulness was proper to Christ?
(11) Whether the grace of Christ was infinite?
(12) Whether it could have been increased?
(13) How this grace stood towards the union?
Whether in the Soul of Christ there was any habitual grace?
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 Pet. 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 Rom. 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, Q[8], A[3]; FP, Q[43], AA[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 (Q[2], AA[1],2), the soul of Christ. is not essentially Divine. Hence it behooves it to be Divine by participation, which is by grace.