Whether the Gratuitous Graces Were in Christ?
Objection 1: It would seem that the gratuitous graces were not in
Christ. For whoever has anything in its fulness, to him it does not
pertain to have it by participation. Now Christ has grace in its
fulness, according to John 1:14: "Full of grace and truth." But the
gratuitous graces would seem to be certain participations, bestowed
distributively and particularly upon divers subjects, according to 1
Cor. 12:4: "Now there are diversities of graces." Therefore it would
seem that there were no gratuitous graces in Christ.
Obj. 2: Further, what is due to anyone would not seem to be
gratuitously bestowed on him. But it was due to the man Christ that
He should abound in the word of wisdom and knowledge, and to be
mighty in doing wonderful works and the like, all of which pertain to
gratuitous graces: since He is "the power of God and the wisdom of
God," as is written 1 Cor. 1:24. Therefore it was not fitting for
Christ to have the gratuitous graces.
Obj. 3: Further, gratuitous graces are ordained to the benefit of the
faithful. But it does not seem that a habit which a man does not use
is for the benefit of others, according to Ecclus. 20:32: "Wisdom
that is hid and treasure that is not seen: what profit is there in
them both?" Now we do not read that Christ made use of these
gratuitously given graces, especially as regards the gift of tongues.
Therefore not all the gratuitous graces were in Christ.
_On the contrary,_ Augustine says (Ep. ad Dardan. cclxxxvii) that "as
in the head are all the senses, so in Christ were all the graces."
_I answer that,_ As was said above (I-II, Q. 3, AA. 1, 4), the
gratuitous graces are ordained for the manifestation of faith and
spiritual doctrine. For it behooves him who teaches to have the means
of making his doctrine clear; otherwise his doctrine would be
useless. Now Christ is the first and chief teacher of spiritual
doctrine and faith, according to Heb. 2:3, 4: "Which having begun to
be declared by the Lord was confirmed unto us by them that heard Him,
God also bearing them witness by signs and wonders." Hence it is
clear that all the gratuitous graces were most excellently in Christ,
as in the first and chief teacher of the faith.
Reply Obj. 1: As sanctifying grace is ordained to meritorious acts
both interior and exterior, so likewise gratuitous grace is ordained
to certain exterior acts manifestive of the faith, as the working of
miracles, and the like. Now of both these graces Christ had the
fulness, since inasmuch as His soul was united to the Godhead, He had
the perfect power of effecting all these acts. But other saints who
are moved by God as separated and not united instruments, receive
power in a particular manner in order to bring about this or that
act. And hence in other saints these graces are divided, but not in
Christ.
Reply Obj. 2: Christ is said to be the power of God and the wisdom of
God, inasmuch as He is the Eternal Son of God. But in this respect it
does not pertain to Him to have grace, but rather to be the bestower
of grace; but it pertains to Him in His human nature to have grace.
Reply Obj. 3: The gift of tongues was bestowed on the apostles,
because they were sent to teach all nations; but Christ wished to
preach personally only in the one nation of the Jews, as He Himself
says (Matt. 15:24): "I was not sent but to the sheep that are lost of
the house of Israel"; and the Apostle says (Rom. 15:8): "I say that
Christ Jesus was minister of the circumcision." And hence it was not
necessary for Him to speak several languages. Yet was a knowledge of
all languages not wanting to Him, since even the secrets of hearts,
of which all words are signs, were not hidden from Him, as will be
shown (Q. 10, A. 2). Nor was this knowledge uselessly possessed, just
as it is not useless to have a habit, which we do not use when there
is no occasion.
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