Iv. Of The Privileges Or Prerogatives Of The Human Nature United To God The Son, Viz., Of Habitual Or Sanctifying Grace;
IV. OF THE PRIVILEGES OR PREROGATIVES OF THE HUMAN NATURE UNITED TO GOD THE SON, VIZ., OF HABITUAL OR SANCTIFYING GRACE; OF THE VIRTUES AND GIFTS OF THE HOLY GHOST; AND OF THE GRACES GRATUITOUSLY GIVEN
(A)
Are there not, however, in the human nature united to the person of God the Son and in the faculties of its soul certain created realities of the gratuitous order which unite it to God?
Yes, but it is not by these that it is united to the Person of God the Son; they are, on the contrary, consequences of this union such as the transcendency of the union demands (VI. 6).
What are these created realities?
They are, first of all, habitual grace in the essence of the soul; then in the faculties all the virtues with the exception of faith and hope; and all the gifts of the Holy Ghost; also all graces gratuitously given, the object of which was the manifestation of the divine truth to the world, not excepting prophecy in so far as it implies the prophetic state properly so-called (VII. 1-8).
What was and what is the rôle of the habitual grace in the essence of Christ's soul?
The rôle was, and will be through all eternity, to make this soul, by participation, to be what the divine nature is in itself, by essence; and to impart to the soul through its faculties the principles of divine activity which are the virtues and the gifts (VII. 1).
Why did Christ's human nature have all the virtues except faith and hope?
Because these two virtues imply an imperfection such as was incompatible with the perfection of the soul united to the Person of God the Son (VII. 3, 4).
In what does this imperfection consist?
In this, that faith implies that one does not see what one believes, and that hope bears one towards God not yet possessed in the beatific vision (ibid.).
(B)
What are understood by graces gratuitously given?
They are those privileges enumerated by St. Paul in the First Epistle to the Corinthians, chap. xii., ver. 8 et seq., viz., faith, wisdom, knowledge, the grace of healing, working of miracles, prophecy, discerning of spirits, diverse kinds of tongues, and interpretation of speeches (VII. 7).
Is faith here mentioned the same as the virtue of faith?
No, for it implies a certain supereminent certainty with regard to divine truths which makes one fit to explain these truths to others (I.-II., CXI. 4, Obj. 2).
And the wisdom and knowledge aforementioned, are they distinct from the intellectual virtues and the gifts of the Holy Ghost which are called by the same name?
Yes, for they signify a certain abundance of knowledge and wisdom whereby man obtains a just appreciation of divine things, and is able to instruct others therein and to refute adversaries (I.-II., CXI., Obj. 4).
Did Christ ever use while on earth the spiritual privilege which is called diversity of tongues?
No, for the ministry of His Apostolate was exercised among the Jews only or among those who used the same language as the Jews; but He possessed this gift and could have made use of it had occasion offered (VII. 7, Obj. 3).
What is meant by saying that Christ had the grace of prophecy in so far as it implies the prophetic state properly so-called?
By this is meant that Christ during His life on earth lived the life we live, and was hence separated from heavenly things of which he spoke to men; although as regards the higher part of His soul He lived in the very centre as it were of the mysteries of God of which He had always perfect knowledge and the perfect joy resulting therefrom. In fact it is of the essence of a prophet to speak of things that are afar off and not within the sight of those to whom he announces them, and among whom He lives (VII. 8).
(C)
What relation is there between the above-mentioned spiritual gifts and habitual or sanctifying grace and the accompanying gifts and virtues?
Sanctifying grace together with the accompanying virtues and gifts sanctify him in whom they are; whereas the spiritual gifts are given solely for the apostolate and the benefit of others (I.-II., CXI. 1, 4).
Can these two kinds of graces exist apart?
Yes, since all holy souls have habitual or sanctifying grace together with the accompanying virtues and gifts; whereas the graces gratuitously given are only given to those who have to minister to others. Further, although as regards these latter the two kinds of graces are ordinarily speaking together, they can be separated as was the case with Judas, who was bad, but who nevertheless had all the graces gratuitously given which were conferred on the Apostles.
Were both these kinds of graces in the human nature of Christ, and were they present in the highest perfection?
Yes (VII. 1,8).
Why was this so in the case of Christ?
Because His personal excellence was infinite; and because He was the supreme doctor of the things of faith (VII. 7).