Tertia Pars
24. Summa III q.7 a.10–11: Is Fullness of Grace Christ's Alone? Mary, Envy in Heaven, and Whether Christ's Grace Is Infinite
Class of 2009-01-22
https://berquistcourse.com/course/theology/13-tertia-pars/024-summa-iii-q-7-a-10-11-is-fullness-of-grace-christs-alone/

[0:00] Grace is private to Christ, right? But He alone. To the tenth one goes forward. Thus, it seems that the fullness of grace is not private to Christ.

[0:16] For what is private? In a lot of ways, proprium. I think people translate that proper, you know, but it has a sense of private, right? What is proprium to something belongs to it to what alone.

[0:35] But to be full of grace is attributed to some other ones. For it is said in Luke chapter one verse twenty-eight to the blessed virgin. This is the angel speaking. Hail, full of grace, right? The Lord is with you. But it's also said in Acts six that Stephen, full of grace and fortitude, right? Therefore, the fullness of grace is not but private or proper to Christ. He alone is not full of grace.

[1:08] the objection: is the same, right? Again Mary would be the first objection. But even Stephen, here, right? Moreover, that which is able to be communicated to others through Christ does not seem to be private to Christ. But the fullness of grace is able to be communicated by Christ to others, for the apostle says, and that's the Saint Paul, Paul called the apostle. John Paul II would we call him the what?

[1:43] Prince of the apostles. Princes of the apostles, he and Peter, huh? But there Paul called, called apostles, Ephesians three, that we might be what filled in all the fullness of what God, huh? Therefore, the fullness of grace is not private to what Christ, huh?

[2:06] Moreover, the state of the way would seem to be proportioned to the state of the homeland, right? Fatherland. But in the state of the fatherland, there will be a certain what fullness, huh? Because in that celestial fatherland, where there is the fullness of every good, right?

[2:34] Although to some is given what, or excellently, right? Nothing, nevertheless, is possessed what in a singular way. It is clear to Gregory in the homily about the hundred what sheep, huh? Therefore, in the state of the way. The fullness of grace is hidden. had by individual men, and therefore the fullness of grace is not proper to what Christ.

[3:08] But now against all this is the text of St. John, where the fullness of grace is attributed to Christ, in so far as he is the only begotten from the Father, according to that of John one, verse fourteen. We saw him as it were the what only begotten from the Father, the only one generated from the Father, full of grace and what truth, right? So if he's full of grace and truth because he's unigenitum a patre, he is Latin there, right?

[3:44] He's the only he's the unigenitum, that means only the only one generated by the Father, then he's the only one full of grace and truth.

[3:57] But esse unigenitum a patre from the Father is proper to Christ. Therefore, it's private to him to be full of grace and truth. Now, how's Thomas going to resolve all these difficulties?

[4:16] I was reading a book about the quantum physicists and so on, you know, and some of them, you know, really got depressed trying to understand this, you know, and one guy committed suicide, and you know, all kinds of things have gone. Yeah, some guys took up drink and other things. Found some personal things about these people, you know. Niels Bohr. Yeah, yeah, yeah, yeah. And and they had you know kind of disordered lives.

[4:45] Some of them, you know. Wolfgang Pauli is, I guess, his father left his mother and took up with some woman about the age of Wolfgang himself. His mother committed suicide, and and Pauli did drink, and his wife then he got married. His wife left him after a year, so he started drinking. So he realized these things.

[5:14] But anyway, when Heisenberg, you know, was a friend of Pali, what he describes in all of his books. There were they're working on some theory, you know, and finally Pauli died, and Heisenberg he's up in the air whether it was physical or because they couldn't solve the problem, you know.

[5:44] Okay, Thomas says I answer. It should be said that the fullness of grace can be noted in two ways. In one way, on the side of the grace itself, and the other way, on the side of the one having the grace.

[6:02] On the side of the grace itself, there is said to be fullness from this that someone arrives at the what, the summit, huh? The highest point of grace, you might say. Both as regards the essence of grace and as regards the what, power, right, huh? Because he has grace both in the greatest excellence in which it can be had, huh? And in the greatest extension to all the effects of what, grace, right?

[6:37] And such a fullness of grace is private to what Christ, huh? On the side of the subject, however, there is said to be fullness of grace when someone has fully grace according to his what,

[7:01] condition. Either according to intensity, in so far as in him grace is intensified to the limit fixed ahead of time for him by what, God, huh? According to that of Ephesians chapter four verse seven, to each one of us, right, is given the grace according to the measure of the giving of what Christ, huh?

[7:31] You know, you hear that sometimes said, you know, to about different containers, you know. And it's one case to say, what do you think? You know, the soul is a bucket for grace, right? But I mean, in a sense, one bucket is bigger than the other, right? You know, and and it's so to speak, there's a a measure which you're going to be brought.

[7:57] Or also according to what virtue, in so far as someone has the what faculty of grace to all those things which pertain to his status or his what office, right? As the apostle says, Ephesians three, huh? To me, the least of the saints, right, is given this grace, right, to illuminate men and so on, huh?

[8:29] And such a fullness of grace is not private to Christ, but is communicated to others what through Christ. So in heaven, if you get there, you'll be full of grace, right? According to the what limit set for you, right? Okay. Is your that's your slot right there in heaven, right? Okay. And you know, I just I was reading some encyclicals there of Pius the tenth. You know, he has one encyclical on Gregory the Great, right?

[9:16] And one of the anniversaries of his death, and then another beautiful one on on Saint Anselm, right? Who was bishop and so on, and one Saint Charles Borromeo, right? But these people have a certain fullness of grace for the what that they were called to in this life, right?

[9:37] So it's very very very beautiful these encyclicals Now about the Blessed Virgin, right? To the first, therefore, it should be said that the Blessed Virgin is said to be full of grace, not on the side of grace itself. Because she did not have grace in the highest excellence in which it is able to be had, nor to all the effects of grace, but she is said to be full of grace in comparison to what?

[10:16] Yeah, because she had grace sufficient to the state to which she was chosen by God, right? That she would be the what, mother of God, huh?

[10:32] Now, apart from Christ, there's no higher state to which anybody has been called than that of the mother of God, right, huh? And likewise, Stephen was said to be full of grace because he had grace sufficient, in order that he might be a what, suitable minister and witness of God to which he was what, called. He's the first what, martyr, right, huh? So that's quite an honor, right?

[11:04] So he had grace sufficient, right? All the grace he needed to be the that. But one of these fulnesses is more than another, right? According as someone is divinely ordered beforehand to a higher or a lower what, state, right?

[11:37] Okay. Now, the second objection now is taken from that text of Saint Paul there, right? To second should be said that the apostle there speaks of that fullness of grace which is taken from the side of the subject, right? In comparison to that to which a man is divinely what, preordained, which is either

[12:13] something common to which all the saints are preordained, right? Or to something special that pertains to the excellences some, right? And I think after the Blessed Virgin, I think the what, the apostles are the ones that are called to the highest state, isn't it? Saint Joseph. And here you say Joseph, yeah. You find the apostles mentioned, you know.

[12:50] And according to this, a certain fullness of grace is common to all the saints. That to it they have grace sufficient to what? Meriting eternal life, which consists in the full enjoyment of what? God, right?

[13:11] And this fullness, the apostle wishes for the faithful to whom he is what? Writing, huh? So, in some sense, we're all called to be full of grace, right?

[13:34] Which means to have grace sufficient to merit eternal life, huh? Now, to the third objection: those gifts which are common in the fatherland, to wit, the vision of God, the comprehension and enjoyment, and others of this sort, have certain gifts corresponding to them in the state of the way, which are common to the saints, huh? But there are certain prerogatives of saints in the fatherland and on the way which are not had by what?

[14:19] All, right? So, you should ask God to get you to the place you're called to, right? You know, the envy is one of the capital vices, isn't it? And what did Shakespeare say at the end of

[14:59] Julius Caesar? You know, all the you know did what they did, you know, killing Caesar out of envy, except for what? Brutus, right? He did it, you know, because he thought Caesar was going to make himself dictator or something, right? But shows you how common envy what? Is right. And didn't we when we did the we did some of the stuff on friendship there? I had the the quotes from the novelists about you know how envy is the thing that

[15:33] disfigures our friendship, right? And one guy has a very eloquent saying. He says, "You see, it's hard for a man to you know keep stable to bear wealth, his good fortune, right? That will create a good fortune. It's even harder for his friends to bear his good fortune. He's talking about about the prevalence of what? Envy, right?

[15:59] But isn't that come out in the Gospels on that that the the enmity for you know towards Christ, the part the Pharisees and so on, is tied up with what envy and actually it's mentioned in the Gospels, right?

[16:19] And of course in the epistles there it speaks of this as but you know the devil's envy, right, being the origin of sin and so on. So envy is really a horrible thing, right? It's right up there with pride, you know. I mean,

[16:35] in the commentary on Job, there is a beautiful sentence in there where he says, "And pride kills the great ones and envy the little ones."

[16:47] Of course, you know they talk about how in the aristocratic you are subject to pride, right, because the excellence of your position. But in democracy, envy is more than vice. Everybody's striving to be to improve

[17:08] themselves, right, and get ahead and so on, right? And we can't all get ahead. We can't all win the game. We can't all get the position. So there is a tremendous amount of envy, right? The sociologist says you know, books on envy, you know, in democratic times, so given the prevalence of envy in our fallen state here and the horrible things it's led to, right?

[17:39] I remember Warren Murray saying to me one time, you know, you know, after the great man died, after De Koninck died, you know, you know, you can see the envy that people have been had for him, you know. Yeah, yeah, you can see that you know people, and so, but you see it in every walk of life, you know. I mean, even you know Saint Thérèse de Lisieux, you know, some of the older sisters, you know, being envious of this younger one who's making so, you know, close to God and so superior.

[18:14] Well, I've been in the the order fifty years, you know, and this you know upstart, you know, new one is is so it's kind of

[18:28] hard, you know, given the prevalence of envy in our fallen state. You say, well, how can there be no envy in heaven, right? Because

[18:40] you say, well, when you end the fact that that this person sees God more clearly than you do, right, and and but there can't be any envy in heaven, you know, and.

[19:05] So, you know, when you're when you're dealing, even though in this life you know, when you're dealing with friendship. The prevalence of envy is a sign of a defect of our friendship, right? And and something that's that's opposed to what friendship is, huh? Because envy is defined as what sadness over the good fortune of another, right? It's obviously opposed to loving your friend for his own sake, right?

[19:32] But I used to take the example there, and I talked to students when I was teaching in college. There, you know, I'd say, "Well, you got your roommate there, right? You know, he's you're both graduating this year, and your roommate has got a real nice job lined up. You know, you can't find anything. You know, don't you have a little envy for him? You know, all right, say, girls, you know, you know, one of you, one of you has got a real nice. Boyfriend, you know, he's really going places, you know, handsome guy, you know, he's he's all set in life with a good job, you know, a good occupation, and you don't have anything like that, you know.

[20:12] She's poor. Kind of funny, you know, like when you go to these these dances, you know, and of course, some girl everybody wants to dance with, you know, some other one, no one's asking, you know.

[20:28] My friend's your friend, son. He's a very handsome guy, you know, and so on. He always got an ugly girl to dance with, right? He said give her a little thrill, he said. He's got a kind guy, you know. It's this way, you know. No, but envy is envy is, is as I say, a terrible vice, but it's very prevalent, right? And so, and so, why is there no envy in heaven, right?

[21:21] Can't be any envy in heaven. Because there's hell. What's the opposite virtue of envy? The generosity. Well, you see, Thomas takes up envy in the treatise on charity, right? Because he takes up the different virtues in the secunda secundae, right? He takes up, you know, the vices opposed to those virtues, right? And the place where envy is taken up then, is in the treatise on charity, because it's the vice opposed to charity, right?

[22:01] That's actually got me thinking, you know, even in terms of human friendship, right? You know, not, you know, the charity is a kind of friendship is. we learn in the treatise on charity, and but then even human friendship, right? You see the the the novelists, you know, that used to give their, seeing that, envy was found in human friendship very often, and this is a sign of the defect, right?

[22:27] And of these friendships, right, that you have this feeling of envy, right? But it's a very common thing, and the novelists are good at observing people, right? And they see that it's very common that people are envious of the, you know, good fortune of the of their, even their friends, right? You know. Okay. Um. So, but I I first discovered this, and I mean, got thinking about this because the treatise on on charity, right, huh?

[22:59] And so, the consideration of envy, even for human friendship, has a twofold use, right? One, by its opposition to friendship, right? It helps you to understand friendship better because opposites alongside each other are more clear. And then, secondly, because of its prevalence, right? It shows that in our experience of human friendship, we often find this what defect, right? And you realize that there are these defects that are often in our friendship.

[23:32] And then, as far as yourself are concerned, if you feel envy at the good success of your friend, you've got to fight that, right? Because that's really opposed to friendship, right? But it very, you know, often arises.

[23:48] But there's a one being, one being, uh... Yeah, yeah. Going back to you know the the physicists right there you know you're describing Kramers there who was close to Bohr you know but every time he got a good idea it seems some younger physicists came along and got a little bit better and got the recognition of the new ideas So it caused him being frustrated you know It must have been like you know the older nun resenting you know St Therese or something like that.

[24:37] I mentioned I had, you know one colleague there you know who was doing a lot of publishing and getting a lot of you know recognition you know nationwide right and so on and you know he's even coming down the hall you know and telling me or other people you know about his latest publication right but he didn't do it in the sense that he was bragging about it he just you know like like expected us to rejoice in it because we were his friends right and and it's it's kind of a healthy thing right you see and and kind of

[25:14] kind of respect that he's treating you like a real friend that you would rejoice to know that he succeeded in having another publication you know

[25:28] I kind of you know regard him as having you know a real what appreciation you know of friendship you know right? That's, you know.

[25:42] I would see him you know help people who were having trouble with publishing or something you know and so on so on. Good man Were his books good? oh yeah he's good he's good you know Most of the very good things in Solzhenitsyn, you know, and of course the Solzhenitsyn family and Solzhenitsyn himself said this is the first man that's understood me. Oh yeah. Who was that Well, he's got he's got a number of books on Solzhenitsyn but he's got a Solzhenitsyn reader too, you know.

[26:10] Oh what is his name? Mahoney, Dan Mahoney. Dan Mahoney. Yeah, yeah. Good man. Was that the Solzhenitsyn reader that you find in that Ignatius Press catalog? It might be in there. Yeah, yeah. He and another guy with him in that particular thing he did, But he has a book on Solzhenitsyn I think, just before he wrote So he's at Assumption College. Yeah, yeah. yeah. Wrote a book on de Gaulle and things you know.

[26:36] interesting, but good man. Yeah. He knows all the names. he knows George Weigel and so on. You know. When Weigel came to Assumption there and spoke on John Paul II, when he wrote the biography. But then of course you'd say, "oh, Oh, Dan," he'd say, you know.

[26:59] So anyway. So. So someone calls him one of the many George W's out there. Okay. So I guess we're through with article ten, huh? Okay. Do one more article here, huh? Yes.

[27:28] Whether the grace of Christ is what infinite, huh? To the eleventh one goes forward. Thus, it seems that the grace of Christ is what infinite, huh?

[27:46] For everything immense is infinite, huh? Now, immensum etymologically means what? Immeasurable. Yeah, yeah. And Shakespeare often talks about that, huh? How that goes together, with infinite. See that in the text of Shakespeare. But the grace of Christ is immensa, right? And I see in the church councils too they they speak of the divine nature as being what immensus, right? Immeasurable, right? Kind of a synonym almost for infinite, huh?

[28:24] For it is said in John chapter three that God does not give the what spirit ad mensuram in a measured way, right? To it namely to Christ. Therefore, the grace of Christ is what infinite, huh?

[28:44] Moreover, an infinite effect shows an infinite power, which cannot be founded except in an infinite. Essence, but the effect of the grace of Christ is infinite, for it extends to the salvation of the whole human what? Race. For he is a propitiation for the sins of the whole world, right? Even if there were more sinners, he would be sufficient for that, right? One drop of his blood, there, Thomas says in the prayer, right?

[29:18] Um, totum mundum from sin. Okay. Therefore, the grace of Christ is what infinite. Moreover, everything finite by addition can arrive at a quantity of some what finite thing, right?

[29:47] So, if I could keep on getting taller, I could get as tall as the Empire State Building, right? If therefore the grace of Christ is is finite, the grace of another man could so. increase that it would arrive at equality with the grace of Christ, right?

[30:06] But against this is what is said in Job twenty-eight, that there is not equal to him what gold or what crystal, was it? according as Gregory expounds there, right?

[30:26] Therefore, the grace of Christ is what infinite, huh? But against all this is that the grace of Christ is something created in the what soul, right? So the grace of Christ is not the what divine nature, huh? But everything created is finite, according to that of Wisdom chapter eleven. For he disposed all things in number, weight, and what measure, right? Therefore, the grace of Christ is not what infinite, huh?

[31:07] He says, "I answer; it should be said that is clear from the things said before. In Christ, one can consider a twofold grace: one which is the grace of union, which, as has been said above, is for him to be united personally to the what Son of God, huh? The hypostatic union, which is conceded gratuitously to human nature, right? Human nature doesn't deserve, right, to be united to the person of the Son of God.

[31:44] And it stands that this grace is infinite, right? According as the very person of the Word is what infinite, right? God is infinite. That's one of the five attributes of the substance of God, right? In our study in the prima pars, right?

[32:09] And Thomas devotes the last chapter on the substance of God in the Summa Contra Gentiles to the infinity of God. But the other grace is the habitual grace, right? Which is in the soul now of Christ, which can be considered in two ways.

[32:30] In one way, according as it is a certain being or thing, right? And thus is necessary that it be a what limited being, right?

[32:45] For it is in the soul of Christ, is in a subject, and the soul of Christ is a certain creature having a finite what capacity. Whence the being of grace, since it cannot exceed its own subject, cannot be what infinite.

[33:06] Another way, it can be considered according to the proper notion of grace, and thus grace itself can be called infinite in that it is not limited, because it has whatever is able to belong to the notion of grace, and is not given to him according to some certain measure that which pertains to the notion of grace.

[33:40] In that, according to the proposal of the grace of God, of whom it is to measure grace, grace is conferred upon the soul of Christ as to a universal what principle or cause of making grace in human nature. According to what is said there in Ephesians one, he gratified us, made us graceful in his beloved Son. 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 what notion of light.

[34:33] No, do you understand the distinction or not? Yeah happy to hear you hold out some more Well, can the grace of Christ, the grace that's in his soul, can that be infinite being like God is infinite being? No.

[35:08] But Aristotle talks about the soul being, in a certain sense, all things. It seems like it has it has a kind of infinite capacity. Yeah, I don't know how that would relate to. Well, usually distinction Thomas will make when he talks about those things is between simply and in some way, right? Yeah. And in some way, the soul is infinite, right?

[35:37] You know, Karl Marx and Engels, you know, as boys, they read Feuerbach, right? Oh, river of fire. Yeah. And Feuerbach says, you know, the human mind is infinite. The infinite is God, right? Therefore, the human mind is is God, right? Okay.

[36:02] So in one sense, Marx and Engels, following Feuerbach, do not deny that there's a God. They think that God is is the human mind, right? If you look at Karl Marx's doctoral thesis, you'll see this in the preface, there, right? He rejects anything that doesn't regard the human mind and consciousness as the highest divinity, right? And now, what's wrong with that argument, right? You see,

[36:35] well, in a sense, it's the it's the mistake of confusing what simply and in some way, right? And so you say the human mind is infinite in some way. It's what infinite in the sense it can always learn something more, right? Okay, but there's always some kind of what potency there that's not actualized.

[37:01] So in a sense, to say the human mind is infinite means that it's always imperfect, right? It can always learn something more, right? When you say God is infinite, you're speaking of a infinity that's completely actual, right? Okay, and that's to be what infinite simply, right? Okay,

[37:25] and when Aristotle talks about about perfect in the fifth book of wisdom, and he talks about things that are perfect in their kind, they have everything that pertains the kind of thing they are, but they don't have everything that be found in other kinds of things, right? And then he speaks of something that is universally perfect, right? And Averroes, even before Thomas, right, says he's talking about God there.

[38:01] So we speak of God as being universally perfect. His perfection is not limited to any kind of thing, right? But he has perfections of all kinds of things, right? In a simple way, right? So that's one reason why Thomas will say in the chapter on the goodness of God, where he says that God is the good of every good, where he says the good of a thing is its perfection, right?

[38:27] And the divine perfection comprehends perfections of all things, and therefore he's the good of every good. And so while we speak of Homer, right, as a perfect poet,

[38:44] well, poet has to make a good plot. As Aristotle says in the Poetics, Homer taught all the other Greek poets how to make the plot. And then you know, beautiful passage there in Hegel, you know, where he compares the. The characters of Homer to the characters in the French tragedies, and the characters in the French tragedies are, you know, very narrow, right? They're kind of personified passion or something.

[39:13] Why the characters of Homer, you know, are like a diamond, you know, with, all these facets to their characters, you know. So his characters excel the characters of what other men, and then both Hegel and Aristotle praise the the language of of Homer, right, and how lively it is. And you know, when when somebody throws a lance at somebody, you know, the lance is you know striving to get you you're in it.

[39:42] You know, it's such a lively, huh? And then in the horrible battle scenes, you know, you have a beautiful simile, you know, that restore things to calm, like Shakespeare says in Hamlet. You know, they're very whirlwind of your passion. You must you have a smoothness that gives you know calmness. And so you can say Homer is the what perfect poet right plot character words right he has everything that a poet needs to have right but he doesn't have every perfection He doesn't have the perfection of Euclid.

[40:21] he doesn't have the perfection of Aristotle right He doesn't have the perfection of Thomas Aquinas He doesn't have the perfection of Mozart right isn't

[40:31] Mozart is a perfect musician like Homer is a perfect poet right but Mozart doesn't have the perfection of Homer and Homer doesn't have the perfection of Mozart

[40:44] and some painter might be the perfect painter you know but he's doesn't have the perfection of Mozart so other things are perfect in their kind they have all perfection of their kind of thing right

[41:03] I'm sorry am I interrupting no no but but God is universally perfect right so you can kind of see this distinction between simply and in some respect right and this is a distinction that is not seen one of the main kinds of mistakes they talk about in the physical refutations

[41:29] and you know I used to always exemplify this very simply in class and I'd say I always pick upon some young lady and I'd say to her you know my brother Mark and she'd always say what no it's okay now I said you already said she ever contradicted herself a moment

[41:50] I said you know what a brother is yeah you know what a man is yeah I said well that's my brother Mark is so you do know my brother Mark don't you now she really contradicted herself

[42:08] but in some way in knowing what a brother is and what a man is she knows my brother Mark and every brother in the world right in some way but without that qualification you know that's a very imperfect way of knowing every brother right you know and simply you'd say she doesn't know my brother Mark right

[42:30] do you know my brother you know my brother is not you so my brother is okay so it's a diminished sense or a qualified sense that you you know my brother Richard right but simply and without qualification you'd say you don't know him right in your bedding you know so.

[42:57] So, in a sense, here in the first part, here you're talking maybe about infinite what? Simply, right? When you talk about the the the mind is being infinite, it's in some way, right?

[43:14] Okay. So you can say that although considered as a thing, as a certain being, the grace of Christ can't be an infinite thing like the substance of God is, right? Huh? But his possession of grace is not limited to what? One kind of grace, right? You know how it says in in scripture, you know, one star differs from another star, you know, and the Pope sometimes say this applies to the saints, right?

[43:50] So one saint excels in this virtue, another saint maybe in that other virtue, right? And but Christ is not limited to any what property, you might say, or any kind of grace, right? In that sense, we speak of his grace as being in some way what infinite, right? Huh? Okay. Or sometimes we say that some people have enough grace to save themselves. Let's get into their teeth, so to speak.

[44:26] But some men have enough grace for themselves and somebody else, right? Huh? So you have the example there, you know, that's one of Thérèse de Lisieux praying for the man who was put to death, right? A criminal and and was unrepentant, right? But she she made a special prayer, right? And he you know embraced the cross, you know, and repented it before his death, right? So some saints have enough grace to save themselves and somebody else, right?

[44:56] But they say that only Christ and Mary, right, have enough grace to save the whole what human race, right? So in a sense, and even if there were more human beings, right,

[45:09] they'd have enough grace to save themselves, right? So in some way, their grace is what infinite, right? You know, I was quoting earlier the prayer of Thomas the other day, Devoted, when

[45:21] the Church singled out for spiritual importance, right? Who is una stilla salvum facere totum mundum ab omni scelere? One drop of your blood, right, can save the whole what the world from all sin, right? And even if there should be more people in the world, right, even more sinners than there are, enough as there is, but but no matter how many more sinners you added, one drop of Christ's blood would be enough to save what all of them, right?

[45:50] So in some way, his grace is what? Yeah, but it's not an infinite thing in the way that the divine substance is an infinite thing, right? Okay.

[46:02] See that? Those those things are hard to to see, you know. But but even Mary, in some way, right? Her grace will be infinite, right?

[46:17] And that is a full sense as Christ is. Okay. Now, to the first, therefore, it should be said that when it is said that the Father does not give the Spirit to the Son, ad mensuram, right? In one way, this is sometimes expounded about the gift which God the Father from eternity gives to the Son, namely the divine nature, right? Okay, which is a infinite gift, right?

[46:53] Whence a certain gloss says there, and my footnote says it's from Augustine, but anyway, that so much as the Son as the Father is, right? Huh? Because he has the same what? Nature, right? But in another way, this text can be referred to the gift which is given to what? Human nature that united to the what? Divine person, which is an infinite gift, right? Whence the gloss says there, just as the Father generated a a full and perfect Word, so the full and perfect is united to what?

[47:42] Human nature, right? By the hypostatic union. In a third way, though, he says it can refer to the habitual grace, right? Insofar as the grace of Christ extends itself to all those things which pertain to what? The nature of grace, right? Whence Augustine, expounding this, right, says that measure is a certain division of gifts, right? To others is given through the Spirit the gift the the speech of wisdom, right?

[48:21] To others the speech of knowledge, but Christ who gives does not what? Take to some particular one, right? Okay. Now I was reading, I mentioned I was reading these encyclicals of Pius the Tenth, you know, and how long was it now. One is on Anselm, and one's on Gregory the Great, and so on. But in one of them, you know, he was saying.

[48:58] It's kind of a consolation, so to speak, for us to to see the difficulties that this man faced and how he overcame them, and so on, right? Put

[49:12] an example more proportioned to us in some way than Christ, right? Okay. So, but what is he seeing there? He's seeing Gregory the Great or Anselm in their role as a bishop, right, Or a pope, you know, and having similar difficulties to the ones he's experienced with the French government there and the Portuguese government, and so on, right? And

[49:44] so they have a grace or a particular function, right? But Christ's grace is not limited to any what particular what function, right? Huh? In that sense, it's. Unlimited, right? He has everything that pertains to the excellence of grace, right? So he could do all these things he wanted to, right? Okay.

[50:25] The second objection: the grace of Christ has an infinite effect, on account of the foresaid right infinity, and on account of the unity of the divine person to which the soul of Christ is what united, huh?

[50:58] Because that goes back to the kind of infinity that is explained in the text. Now, to the third, it should be said that the less through growth can arrive at the quantity of the greater in those things which have quantity of one what? One definition, huh? One meaning. But the grace of another man is compared to the grace of Christ as a particular virtue or power to the what?

[51:30] Universal one, right? Whence? That's the old example, As the power of fire, no matter how much it what grows, cannot equal the power of the sun, right?

[51:46] So the grace of another man, no matter how much it grows, is never able to equal the what? Grace of Christ, At the end of the second one, um I just wondered because uh one of the English translations had a little thought. See in the last line where it says "propter unitatem the English suggested a um that maybe that should be "infinitatem." Why does it make sense to say "unitatem there?

[52:21] Yeah, because, unless it was a unity. you wouldn't be attached to the infinity of the divine nature, right? Okay. I'm gonna go to the

[52:42] parish house tonight and help out putting on these little labels. They're gonna send for FOCA. Yeah. Yeah. they're doing all all the parishes are doing it. Yeah, I guess. Yeah. Yeah. Yeah.

[53:07] Oh, right. Yeah. Yeah. It's a couple hours in the night, but there's going to be some more tonight. so. Has foca been assigned, but what's the status? Oh, no, they're trying to

[53:12] anticipate, right? It's still in the Congress, right? Yeah, yeah, it hasn't been brought up yet, but I mean, you know, they're expecting.