Whether the Union of the Incarnation Took Place by Grace?
Objection 1: It would seem that the union of the Incarnation did not
take place by grace. For grace is an accident, as was shown above
(I-II, Q. 110, A. 2). But the union of the human nature to the Divine
did not take place accidentally, as was shown above (A. 6). Therefore
it seems that the union of the Incarnation did not take place by
grace.
Obj. 2: Further, the subject of grace is the soul. But it is written
(Col. 2:9): "In Christ [Vulg.: 'Him'] dwelleth all the fulness of the
Godhead corporeally." Therefore it seems that this union did not take
place by grace.
Obj. 3: Further, every saint is united to God by grace. If,
therefore, the union of the Incarnation was by grace, it would seem
that Christ is said to be God no more than other holy men.
_On the contrary,_ Augustine says (De Praed. Sanct. xv): "By the same
grace every man is made a Christian, from the beginning of his faith,
as this man from His beginning was made Christ." But this man became
Christ by union with the Divine Nature. Therefore this union was by
grace.
_I answer that,_ As was said above (I-II, Q. 110, A. 1), grace is
taken in two ways:--first, as the will of God gratuitously bestowing
something; secondly, as the free gift of God. Now human nature stands
in need of the gratuitous will of God in order to be lifted up to
God, since this is above its natural capability. Moreover, human
nature is lifted up to God in two ways: first, by operation, as the
saints know and love God; secondly, by personal being, and this mode
belongs exclusively to Christ, in Whom human nature is assumed so as
to be in the Person of the Son of God. But it is plain that for the
perfection of operation the power needs to be perfected by a habit,
whereas that a nature has being in its own suppositum does not take
place by means of a habit.
And hence we must say that if grace be understood as the will of God
gratuitously doing something or reputing anything as well-pleasing or
acceptable to Him, the union of the Incarnation took place by grace,
even as the union of the saints with God by knowledge and love. But
if grace be taken as the free gift of God, then the fact that the
human nature is united to the Divine Person may be called a grace,
inasmuch as it took place without being preceded by any merits--but
not as though there were an habitual grace, by means of which the
union took place.
Reply Obj. 1: The grace which is an accident is a certain likeness of
the Divinity participated by man. But by the Incarnation human nature
is not said to have participated a likeness of the Divine nature, but
is said to be united to the Divine Nature itself in the Person of the
Son. Now the thing itself is greater than a participated likeness of
it.
Reply Obj. 2: Habitual grace is only in the soul; but the grace, i.e.
the free gift of God, of being united to the Divine Person belongs to
the whole human nature, which is composed of soul and body. And hence
it is said that the fulness of the Godhead dwelt corporeally in
Christ because the Divine Nature is united not merely to the soul,
but to the body also. Although it may also be said that it dwelt in
Christ corporeally, i.e. not as in a shadow, as it dwelt in the
sacraments of the old law, of which it is said in the same place
(Col. 2:17) that they are the "shadow of things to come but the body
is Christ" [Vulg.: 'Christ's'], inasmuch as the body is opposed to
the shadow. And some say that the Godhead is said to have dwelt in
Christ corporeally, i.e. in three ways, just as a body has three
dimensions: first, by essence, presence, and power, as in other
creatures; secondly, by sanctifying grace, as in the saints; thirdly,
by personal union, which is proper to Christ.
Hence the reply to the third is manifest, viz. because the union of
the Incarnation did not take place by habitual grace alone, but in
subsistence or person.
_______________________