28. Grace in Christ: Fullness, Infinity, and Growth

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Lecture Notes

Main Topics #

The Fullness of Grace in Christ (Articles 9-10) #

• Grace can be full in two distinct ways: on the side of grace itself (possessing it in highest excellence extending to all effects) or on the side of the subject (having it according to one’s capacity)
• Christ possesses fullness in the first sense uniquely; the second sense can be shared with other saints
• The hypostatic union (union of human nature to divine person) explains why Christ’s soul receives grace most abundantly
• Christ functions as the universal source of grace for all others
• Others (Mary, Stephen, all saints) can be called “full of grace” according to the measure appointed for them, not in comparison to Christ’s fullness

The Infinity of Grace (Article 11) #

• Critical distinction: grace as created being must be finite; grace according to its proper notion can be called infinite
• The “grace of union” (gratia unionis) is the hypostatic union itself, infinite because united to infinite divine person
• Habitual grace (gratia habitualis) is finite as created but infinite in its effects and extension
• The sun’s light provides an analogy: infinite not in being but in manifestation of the notion of light
• Grace reaches no limit according to its proper notion, not bounded by any particular measure

The Growth of Grace (Article 12) #

• Two ways a form cannot increase: (1) on the side of the subject—when subject reaches its capacity; (2) on the side of the form itself—when the form reaches its perfection
• The end (telos) of grace is union with God: no union greater than hypostatic union is possible, therefore grace corresponding to this end reaches its highest measure
• On the subject’s side: Christ from the first instant of conception possessed the beatific vision (comprehensor status), unlike wayfarers (viatores) who progress
• The distinction between mathematical quantity (infinitely divisible in theory) and natural quantity (limited by form/nature)
• Aristotle’s insight: limits in sizes of natural things arise from their forms, not from quantity in abstraction
• Response to Luke 2:52 (Jesus advancing in wisdom and grace): refers to manifestation through exterior works, not increase in habits

Mathematical vs. Natural Limits #

• Pure mathematics: no limit to bisection of lines, inscription/circumscription of circles (Euclid’s theorems)
• Natural world: dogs, cats, trees have determinate sizes—limits due to form/nature, not quantity itself
• Modern physics (20th century) confirms Aristotle: quantum theory discovers minimum energy units; relativity discovers maximum speed (light); particle physics discovers minimum lengths
• Aristotle was first to distinguish these domains; anticipated Einstein on maximum velocity

Historical Digression: Encyclicals and Anselm #

• Berquist mentions Pius X’s encyclical on St. Anselm (“Communium Rerum…”)
• Encyclical describes Anselm’s avoiding two extremes: presumptuous rationalism versus refusal to understand faith (faith seeking understanding)
• Anselm’s Cur Deus Homo? (Why God became man) structured as dialogue; dialogue format relevant to current study
• Anselm died 1109; 900th anniversary occasioning symposia and possible new encyclical by Benedict
• Pius X’s encyclical on French law of separation (1904) expelled religious orders; some Benedictine monasteries relocated to England, later returned to France
• Nova Scotia monastery mentioned had monks who were exiles from France

Key Arguments #

On Fullness of Grace #

• Argument from proximity to God: The closer a rational creature is to God, the more abundantly it receives grace. The soul of Christ is united to God in person, therefore receives grace most abundantly.
• Argument from causality: Christ is universal source of grace for all others, therefore must possess grace with power extending to all effects.
• Objections from Scripture (“full of grace and truth” in John 1) resolved through proper understanding of fullness on the side of grace itself.

On Infinity of Grace #

• Distinction of being and notion: Grace as created being is finite; grace according to its proper notion (measure not determined by any boundary) can be called infinite.
• A fortiori argument: If quantity, which is the most general category, has limits imposed by form in natural things, then form itself—which limits other things—must much more have a limit. Therefore grace need not be infinitely increasable even if finite in being.
• Analogy of light: Sun’s light is infinite not in substance but in manifestation of the nature of light; similarly grace’s infinity lies in its effects and extension, not in its created being.

On Growth of Grace #

• Argument from end: The end of grace is union with God. The only union that cannot be surpassed is the hypostatic union. Therefore grace ordered to this end reaches its ultimate measure and cannot increase.
• Argument from subject: Christ from conception possessed beatific vision (comprehensor), unlike wayfarers. Therefore no increase possible on side of subject, as occurs in other saints who progress toward their end.
• Both conditions preventing increase in Christ (form reaching its perfection, subject reaching its capacity) exist in Christ simultaneously.

Aristotle’s Distinction: Mathematical vs. Natural Quantity #

• Aristotle in Physics Book 1: Mathematics considers quantity in abstraction; no limit appears from quantity itself
• Physics Book 2: Natural philosopher considers number and shape of actual things—number of legs, ears, chambers; shape of moon, sun
• Natural philosophy discovers limits in quantities due to natures/forms of things—limits invisible to pure mathematics
• This explains why mathematical theorems (infinite divisibility) don’t hold universally in natural world

Important Definitions #

Grace of Union (Gratia Unionis) #

• The grace by which human nature is united to divine person of Son
• Identical with hypostatic union itself
• Infinite because united to infinite divine person
• Proper to Christ alone

Habitual Grace (Gratia Habitualis) #

• Created grace inhering in soul
• Finite as created being
• Ordered to sanctification and action
• Can be increased in creatures on their way (viatores)

Comprehensor vs. Viator #

• Comprehensor: One who possesses beatific vision; one who has reached end (blessed in heaven)
• Viator: One on the way (viator); one still in pilgrimage toward God
• Christ is both: as to soul (comprehensor from conception), as to body (viator)

Fullness (Plenitudo) #

• On side of grace itself: Possessing grace in highest excellence and extending to all effects
• On side of subject: Having grace according to one’s capacity and state

Form (Forma) #

• In Aristotelian philosophy: that which determines a thing’s nature and bounds its quantities
• Limits not only essential properties but also accidental quantities of natural things
• Can itself be said to have limits—cannot confer what it does not possess

Examples & Illustrations #

Heat in Air vs. Fire #

• Air can receive heat up to a certain degree; beyond which it becomes fire
• Fire attains the highest possible degree of heat for that element
• Similarly, grace has determined measures according to nature and end of recipient

Light and Water in Containers #

• Air cannot increase heat once it reaches fire’s temperature (form limit)
• Glass cannot hold more water than its capacity (subject limit)
• Water itself can be held in greater quantity in larger container
• Grace’s limits similarly operate through form and capacity

The Sun’s Light #

• Splendor necessarily follows from sun’s presence
• Presence of divinity causes grace as presence of sun causes light
• The light is infinite in manifestation, not in being

Trees, Dogs, Cats #

• Different kinds have determinate sizes due to their forms
• A dog cannot be as small as a molecule or as large as the Empire State Building
• These limits are invisible to pure mathematics but evident in natural philosophy

Quantum Theory and Modern Physics #

• Max Planck (December 1900): energy given off in discrete quanta, not any arbitrary amount
• Like monetary system: smallest unit (penny) cannot be subdivided; analogous to quantum hypothesis with minimum energy
• Einstein (1905): maximum speed (light) in universe—186,000 miles per second
• Particle physics: minimum lengths in universe discovered by Heisenberg and others
• Anaxagoras problem revisited: if elementary particles infinitely divisible, could construct anything from any particle—contradicts observation that electron always same size

Envy and Heaven #

• In heaven, no envy possible despite differences in clarity of vision (degrees of beatitude)
• Infinite distance between any creature and God makes comparative differences insignificant
• Those who love common good more than private good will not envy others’ greater happiness

Notable Quotes #

“The end of grace is nothing other than the union of a rational creature to God. But there cannot be, nor even be understood, a greater union of the rational creature to God than that which is in a person.”

“As the power of fire, no matter how much it grows, cannot equal the power of the sun, so the grace of another man, no matter how much it grows, is never able to equal the grace of Christ.”

“Grace is not able to be increased on the side of the grace itself…Christ reaches to the highest measure of grace.”

“If we speak of mathematical quantities, to each finite quantity there can be an addition. But if we speak of natural quantity, there can be a repugnance from the side of the form.”

Questions Addressed #

Q1: Does Christ have fullness of grace? #

A: Yes. On side of grace itself: possessing it in highest excellence extending to all effects (proper to Christ). On side of subject: having it according to capacity of creature (can be shared with others).

Q2: Is fullness of grace unique to Christ? #

A: On side of grace itself, yes. On side of subject, no—others can be full according to their appointed measure.

Q3: Is Christ’s grace infinite? #

A: Not as created being (all created things finite). According to proper notion, yes—not limited to any particular measure, extends to all effects. Grace of union is infinite (united to infinite person); habitual grace is finite in being but infinite in effects.

Q4: Can Christ’s grace increase? #

A: No. On side of form: end of grace (union with God) reaches maximum in hypostatic union. On side of subject: Christ from conception possessed beatific vision, hence no capacity for increase.

Q5: How do we reconcile finite quantity with infinite effects? #

A: Distinguish being from notion. Grace as created being is finite; as grace (according to its proper notion), it is infinite—not bounded by measure, extending to all effects of grace.

Connections to Broader Thomistic Theology #

• Hypostatic Union: Central to explaining Christ’s unique reception of grace; personal union to divinity removes all limits based on creature status
• Beatific Vision: Christ’s comprehensor status from conception explains why no increase in grace possible on subject’s side
• Causality and Participation: Grace caused by presence of divinity; creatures participate in grace according to proximity to God
• Aristotelian Metaphysics: Form/matter distinction, act/potency, substance/accident provide philosophical framework for understanding grace’s nature and limits