27. The Fullness and Infinity of Christ's Grace

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Lecture Notes

Main Topics #

The Fullness of Grace: Two Modes of Understanding #

Fullness on the side of grace itself: Refers to reaching the summit of grace in both its essence and power. This means possessing grace that extends to all effects of grace without limitation to any particular measure. This fullness is private to Christ alone (proprium to Christ).

Fullness on the side of the subject: Refers to having grace according to one’s capacity and condition—having grace sufficient to one’s divinely pre-ordained state. This fullness is communicated to others through Christ and admits of degrees.

Christ’s Unique Fullness vs. Other Saints #

• The Blessed Virgin is called “full of grace” not in the highest excellence but according to her capacity as Mother of God—the highest state to which any creature apart from Christ is called
• Stephen is called “full of grace” as he possessed grace sufficient to be a suitable minister and witness of God
• All saints possess fullness according to their particular vocation or state
• The measure of grace corresponds to the state one is divinely pre-ordained to occupy

The Question of Infinite Grace #

The problem: How can Christ’s grace be infinite if grace is a created thing in the soul, and all created things are finite?

Thomas’s resolution: Two types of grace must be distinguished:

1. Grace of union (gratia unionis): The grace by which human nature is united to the divine person. This is infinite because it involves union with the infinite divine person.
2. Habitual grace (gratia habitualis): The sanctifying grace dwelling in Christ’s soul.

For habitual grace, two perspectives are needed:

• As a being or thing: Must be finite, as it exists in the soul of Christ (a creature with finite capacity) as in a subject
• According to the proper notion of grace: Can be called infinite in that it is not limited, lacking no perfection that belongs to the notion of grace

The Analogy of Light #

Thomas illustrates this distinction using the light of the sun:

• The sun’s light is finite as a being (it has limited quantifiable extension)
• Yet the sun’s light is infinite in its notion of light because it has everything that belongs to the notion of light and illuminates universally

Similarly, Christ’s grace:

• Is finite as a created being in a finite subject
• Is infinite in its notion—it extends to all effects of grace universally as the universal principle or cause of making grace in human nature

Key Arguments #

Against Infinite Grace (as created being) #

• Premise 1: Everything created is finite (Wisdom 11:21: “all things in number, weight, and measure”)
• Premise 2: Grace exists in the soul as in a subject
• Premise 3: The soul of Christ is a creature with finite capacity
• Conclusion: Habitual grace cannot be infinite as a created being

For Infinite Grace (in its notion) #

• Premise 1: Grace can be considered according to its proper notion, not merely as a created being
• Premise 2: According to its notion, grace is not limited; it has all perfections belonging to grace
• Premise 3: Christ’s grace extends to all effects of grace universally (all virtues, all gifts)
• Premise 4: It is granted by God to the soul of Christ as a universal principle or cause of making grace in human nature
• Conclusion: Grace can be called infinite according to its notion, though not as a being

From Scripture #

• John 3:3: “The Father does not give the Spirit to the Son in measure” (ad mensuram)
• This text can refer to: (1) the infinite gift of divine nature from Father to Son eternally, (2) the infinite gift of human nature united to divine person, or (3) habitual grace insofar as it extends to all effects of grace

Important Definitions #

Gratia Unionis (Grace of Union) #

• The grace by which the human nature of Christ is united to the divine person of the Word
• Infinite because founded on the infinite divine person
• This union represents the highest possible grace—no greater union of creature to God can be conceived or understood

Gratia Habitualis (Habitual Grace) #

• Sanctifying grace dwelling in the soul of Christ
• Finite as a created being in a finite subject
• Infinite according to its notion—lacking no perfection of grace

Proprium (Proper, Private) #

• What belongs to something alone
• The fullness of grace according to its own perfection (essence and power extended to all effects) is proprium to Christ

Mensura (Measure) #

• Division or limitation of gifts
• In ordinary cases, grace is given according to measure
• To Christ, grace is given without such limitation in its notion

Examples & Illustrations #

The Soul as Container #

• Berquist critiques the analogy of the soul as a “bucket for grace”
• One bucket can be bigger than another, but each has a determined capacity
• God brings each soul to the full measure fixed beforehand for it
• This is why one person’s fullness of grace can exceed another’s—different capacities and different vocations

The Fullness of States #

• In heaven, each person will be “full of grace” according to their particular position and capacity
• No one will possess universal fullness of grace in the way Christ does
• Yet no one in heaven will experience envy because each rejoices in their proper station

The Problem of Envy and Understanding Grace #

• Berquist reflects on why there can be no envy in heaven
• One person sees God more clearly than another—but envy cannot exist
• This shows something essential about the transformed understanding of goods in beatitude
• Even in this life, friendship should involve rejoicing in a friend’s good fortune rather than envy

Examples from Encyclicals #

• Saints like Gregory the Great, Anselm, and Charles Borromeo had particular fullnesses of grace corresponding to their states as pope, bishop, and religious reformer
• Yet none possessed the universal fullness that belongs to Christ
• Their example is consoling because they faced proportionate difficulties and overcame them through grace

Notable Quotes #

“The fullness of grace is attributed to the soul of Christ according to the capacity of the creature, not in comparison to the fullness, the infinite fullness of the divine goodness.”

“Grace is always, even in the soul of Christ, sanctifying grace is always, you know, partaking of the divine nature, and therefore it can’t be as full as the divine nature itself.”

“Just as if we say that the light of the sun is infinite, not according to its being, but according to the notion of light, because it has whatever can pertain to the notion of light.”

“You say, well, when you end the fact that this person sees God more clearly than you do, right? And, well, but there can’t be any envy in heaven.”

Questions Addressed #

Is the fullness of grace proper to Christ alone? #

Objection: Mary is called “full of grace” (Luke 1:28) and Stephen is described as “full of grace” (Acts 6); therefore fullness is not unique to Christ.

Resolution: There are two modes of fullness. On the side of grace itself—reaching the summit in essence and power, extending to all effects—this is private to Christ. On the side of the subject—having grace according to one’s capacity and state—this is communicated to saints through Christ. Mary’s and Stephen’s fullness belong to the second mode.

Is Christ’s grace infinite? #

Objection: Everything created is finite; grace is in the soul (a creature); therefore Christ’s grace is finite.

Resolution: Habitual grace is finite as a being. However, according to the notion of grace—considering what grace essentially is—it can be called infinite because it lacks no perfection belonging to grace and extends universally to all effects of grace. The distinction between infinity of being and infinity of notion is crucial.

Can grace be greater in one person than another? #

Answer: Yes, according to the subject. God brings each soul to the measure fixed beforehand for it. Some are called to higher states (like Mary as Mother of God, or the apostles) and receive grace commensurate to those states. But all saints have “fullness” according to their vocation.

Why is there no envy in heaven despite differences in grace? #

Implicit Answer: The transformed understanding and love in beatitude prevent envy. Each soul will rejoice in its proper fullness without sadness over another’s greater grace. This stands in contrast to earthly experience where envy frequently damages even friendships.