Part 4

PART FOUR. On the Incarnation of the Word.

Chapter I.

On the reason why the Word of God ought to become incarnate, or why it was fitting.

After some things have been said above concerning the Trinity of God, the creation of the world, and the corruption of sin, it now remains to say a few things briefly about the incarnation of the Word, through which incarnate Word the salvation and restoration of the human race was accomplished—not because God could not have saved or freed the human race in another way, but because no other mode was so fitting and suitable for the restorer and the one to be restored and the restoration itself.

Now the reason for understanding the aforesaid is this: since the effective principle of things could not have been, nor was it fitting to be, anything other than God; and since it is no less a thing to restore created things than to bring them into being , just as well-being is no less than simple being: it was most fitting that the restorative principle of things be the most high God, so that, just as God had created all things through the uncreated Word, so He might heal all things through the incarnate Word. Since, therefore, God made all things powerfully, wisely, and most excellently or benevolently, it was fitting that He should restore them in such a way as to display His power, wisdom, and benevolence . For what is more powerful than to unite extremes supremely distant into one person? What is more wise and more fitting than that, for the perfection of the whole universe, there should be a union of the first and the last—namely, of the Word of God, which is the principle of all things, and of human nature, which was the last of all creatures? What is more benevolent than that the Lord should take on the form of a servant for the salvation of the servant?

Indeed, this is of such great kindness that nothing more merciful, nothing more kind, nothing more loving can be conceived. - This mode was therefore most suitable for God the restorer , for the commending of the divine power, wisdom, and benevolence.

Furthermore, because man, falling into fault, had turned himself away and withdrawn from the most powerful, most wise, and most benevolent principle, he had therefore fallen into weakness, ignorance, and malice; and through this, from being spiritual he became carnal, animal, and sensual; and therefore he was unfit for imitating the divine power, for knowing the divine light, and for loving the divine goodness. Therefore, in order that man might be restored from this state, it was most fitting that the first principle should condescend to him, rendering itself knowable, lovable, and imitable to him. And because carnal, animal, and sensual man did not know, nor love, nor follow anything except what was proportionate and similar to himself, therefore, in order to rescue man from this state, the Word was made flesh, so that by man, who was flesh, it could both be known and loved and imitated, and through this, man, knowing and loving and imitating God, might be healed from the disease of sin.

Finally, because man could not be perfectly restored unless he recovered innocence of mind, friendship with God and his own excellence, by which he was subject to God alone; and this could not be accomplished except through God in the form of a servant: therefore it was fitting that the Word become incarnate.

Excellence he could not recover unless the restorer were God: because, if a mere creature, then man would be subject to that mere creature, and thus would not recover the state of excellence. - Friendship with God also he could not recover except through a fitting mediator, who could lay his hand upon both and be conformed to each party and a friend to each, and therefore, as he is like God through his Divinity, so like man through his humanity.

Innocence of mind he could not recover unless guilt were remitted: which it did not befit divine justice to remit except through condign satisfaction; and because none could make satisfaction for the whole human race except God, nor ought any except man, who had sinned: therefore it was most fitting that the human race be restored through the God-man born of the race of Adam.

Since therefore excellence could not be recovered except through a most excellent restorer, nor friendship be reformed except through a most amicable mediator, nor innocence be reacquired except through a most sufficient satisfier; but the most excellent restorer is not, unless he be God: the most amicable mediator is not, unless he be man: the most sufficient satisfier is not, unless he be equally God and man: most fitting for our restoration was the Incarnation of the Word, so that, just as the human race had come forth into being through the uncreated Word and had fallen into guilt by abandoning the inspired Word: so it might rise from guilt through the incarnate Word.

Chapter II.

On the incarnation with respect to the union of natures.

Concerning the incarnate Word itself, three things present themselves for our consideration, namely the union of natures, the fullness of charisms, and the endurance of sufferings for the redemption of the human race.

Concerning the union of natures, these three things are to be considered for understanding the mystery of the incarnation, namely the work, the mode, and the time.

Concerning the work of the incarnation, these things are to be held according to the Christian faith: that the incarnation is an operation of the Trinity, through which the assumption of flesh by the Godhead and the union of the Godhead with flesh takes place; such that the assumption is not only of sensible flesh, but also of a rational spirit according to the power of vegetating, sensing, and understanding; such also that the union does not take place in a unity of nature, but of person, not a human person, but a divine one, not an assumed person, but of the one assuming; not the person of just any, but the person of the Word alone: in which person so great a union takes place that whatever is said of the Son of God is said of the son of man, and conversely, excepting however those cases in which the union is expressed, or in which a negation is enclosed.

Now the reason for understanding the aforesaid is this: because the work of the incarnation is not only from the first principle insofar as it is effective in producing, but also insofar as it is restorative by remedying, satisfying, and reconciling. Since therefore the incarnation, insofar as it denotes some effect, is from the first principle, which does all things by reason of its supreme power; and substance, power, and operation are united and in every way undivided in the three persons: hence it is that the operation of the incarnation must necessarily proceed from the whole Trinity.

But because it is from the first principle insofar as it is restorative by remedying; and the whole human race had fallen and been corrupted, not only with respect to the soul, but also the flesh: hence it was necessary that the whole be assumed, so that the whole might be healed. - And since the part of the flesh is more known to us and more distant from God, so that the naming might be more expressive, and the greater humiliation might be expressed, and the deeper condescension might be unfolded: hence it is that this work is called not "inanimation" but incarnation.

Again, because it is from the first principle, insofar as it is restorative by making satisfaction, and satisfaction is not made except by one who both ought and is able: and none ought except man, nor is any able except God: it was necessary that in the satisfaction there be a concurrence of both natures together, namely the divine and the human. And because it is impossible that the divine nature should concur with another as a part toward the constitution of a third; nor that it should pass into another nature, nor that another nature should pass into it, on account of its most perfect simplicity and immutability: hence it is that the Godhead and humanity are not united in a unity of nature nor of accident, and therefore they are united in a unity of person and hypostasis. And since the divine nature can subsist in no supposit other than in its own hypostasis, therefore that union cannot be in the hypostasis or person of man, but of God: and through this, by that union the first principle in one of its hypostases made itself the supposit of human nature: and thus there is there only one personality and personal unity, namely on the part of the one assuming.

Finally, because it is from the first principle, insofar as it is restorative by reconciling: and the one who reconciles is a mediator, and mediation properly befits the Son of God: therefore the incarnation also. For it belongs to the Mediator to be a middle between man and God for leading man back to divine knowledge, to divine conformity, and to divine filiation. But none is more fitting to be the middle than the person who produces and is produced, who is the middle of the three persons: and none is more fitting to lead man back to divine knowledge than the Word, by whom the Father declares himself, who is unitable to flesh, just as a word is to a voice; nor is any more fitting to lead back to divine conformity than him who is the Image of the Father; none is more fitting to lead back to adoptive filiation than the natural Son: and through this, none is more fitting to become the son of man than the Son of God himself.

Since therefore the Son of man and of God is entirely the same by reason of the incarnation, and "whatever things are the same as one and the same thing are the same as each other": hence it is that the communication of idioms necessarily occurs, unless there is a term in which some repugnance is included: such as those in which is included a relation of the union of one nature to the other, such as to unite, to be incarnated, to assume, and to be assumed; or the negation of something whose opposite belongs to the other, such as to begin to exist, to be created, and similar things, in which an objection is brought against the aforementioned rule for the aforesaid reason.

Chapter III.

On the incarnation with respect to the mode.

Concerning the mode of the incarnation, this is to be held: that when the Angel announced to the most blessed Virgin Mary the mystery of the incarnation to be accomplished in her, the Virgin believed, desired, and consented; the Holy Spirit came upon her to sanctify and to make fruitful, by whose power "the Virgin conceived the Son of God, whom the Virgin brought forth, and after the birth she remained a Virgin."

She conceived, however, not only flesh, but also flesh animated and united to the Word, subject to no sin, but wholly holy and immaculate, by reason of which the most sweet Virgin Mary is called and is the Mother of God.

Now the reason for understanding the aforesaid is this: because the incarnation is a work flowing from the first principle, insofar as it is restorative in the most fitting, most universal, and most complete mode. For it befits his wisdom to work fittingly, it befits his generosity to work universally, and his power, to work perfectly.

Since therefore the incarnation is from the first principle restoring in the most fitting mode: and the fitting mode is that the medicine should correspond to the disease by its opposite, and the restoration to the fall, and the remedy to the harm: since the human race had fallen through diabolic suggestion and through the consent of the deceived woman and through concupiscent generation, transmitting original sin to offspring: it was necessary that on the contrary there be here a good Angel persuading to good, and a believing Virgin consenting to the good proposed, and the charity of the Holy Spirit sanctifying and making fruitful for an immaculate conception: so that thus "contraries might be cured by contraries." And through this, just as the woman, deceived by the devil and known and corrupted by man through concupiscence, transfused into all guilt, disease, and death; so the woman, instructed by the Angel and sanctified and made fruitful by the Holy Spirit, without any corruption of either mind or body, would generate offspring who would give to all coming to him grace, health, and life.

Again, because the incarnation is from the first repairing principle in the most universal manner — for through the incarnate Word the fall of humans and angels is repaired, that is, of heavenly and earthly beings, and the fall of humans is repaired according to both sexes — so that the remedy might be common to all, it was most fitting that for the mystery of the incarnation there should be a concurrence of an Angel, a woman, and a man: the Angel as the one announcing, the woman, the Virgin, as the one conceiving, and the man indeed as the conceived offspring: so that thus the Angel Gabriel would be the messenger of the eternal Father, the immaculate Virgin would be the temple of the Holy Spirit, and the conceived offspring would be the very person of the Word: and through this, in the common reparation of all, there would be a common concurrence of three from the triple hierarchy, namely divine, angelic, and human, to intimate not only the Trinity of God, but also the universality of the benefit and the liberality of the supreme Repairer. And since liberality is appropriated to the Holy Spirit, as is the sanctification of the Virgin, in whom the conception of the Word was accomplished: hence it is that although that work is from the whole Trinity, nevertheless by appropriation the Virgin is said to have conceived of the Holy Spirit.

Finally, since it is from the first repairing principle in the most complete manner: hence it is that in the conception the due completion was in the offspring, was in the conception, and was in the conceiving power. Because the due completion had to be in the offspring, hence it is that in the instant of conception there was not only the separation of the seed, but also consolidation, configuration, vivification through the soul, and deification through the united Deity: so that thus the Virgin would truly conceive the Son of God on account of the union of flesh to the Deity, through the mediation of the rational spirit, through which as through a fitting medium the flesh was suited for union.

Because indeed the due completion ought to be in conception: since of four modes of producing man, three modes had preceded: the first neither from man nor woman, as in Adam; the second from man without woman, as in Eve; the third from woman and man, as in all those born through concupiscence; it was fitting that, for the completion of the universe, a fourth mode be introduced, which namely would be from woman without male seed through the power of the supreme Worker. Because indeed the due completion ought to be in power: hence it is that in the conception of the Son of God there concurred simultaneously an innate power, an infused power, and an uncreated power: the innate power prepared the matter, the infused power by purifying segregated it, the uncreated power instantly accomplished what could not be done by created power except successively. And thus the most blessed Virgin Mary was a mother in the most complete manner, conceiving the very Son of God without a man, the Holy Spirit rendering her fruitful. For because in the mind of the Virgin the love of the Holy Spirit burned in a singular way, therefore in her flesh the power of the Holy Spirit worked wonders, namely grace partly exciting, partly assisting, partly elevating nature, according to what that wondrous conception required.

Ch. IV.

On the Incarnation with respect to the fullness of time.

Concerning the time of the Incarnation, this must be held: that although God could have become incarnate from the beginning, He nevertheless willed not to do so until the end of the ages, after the law of nature and the law of figure had preceded, after the Patriarchs and the Prophets, to whom and through whom the Incarnation was promised.

After these He deigned to become incarnate as at the end of times and in their fullness, according to what the Apostle says: But when the fullness of time had come, God sent His Son, made of a woman, made under the Law, that He might redeem those who were under the Law.

The reason for understanding the aforesaid is this: because the Incarnation is the work of the first principle restoring, according to what is fitting and suitable with respect to the freedom of the will, with respect to the sublimity of the remedy, and with respect to the integrity of the universe: for the most wise Artificer attends to all these things in acting.

Since, therefore, freedom of the will requires that it be drawn to nothing against its will, God ought to have restored the human race in such a way that he who wished to seek the Savior would find salvation, while he who did not wish to seek the Savior would consequently not find salvation either. Now no one seeks a physician unless he recognizes his disease; no one seeks a teacher unless he recognizes himself to be ignorant; no one seeks a helper unless he recognizes himself to be powerless. Since, therefore, man at the beginning of his fall was still proud of his knowledge and strength, God first allowed the time of the law of nature, in which he would be convicted of ignorance; and afterwards, when ignorance was recognized but pride in his own strength remained, so that they said, "there is no lack of one who would act, but of one who would command," He added the Law, instructing through moral precepts and burdening through ceremonial ones, so that, having obtained knowledge and having recognized his powerlessness, man might take refuge in divine mercy and petition for grace, which was given to us in the coming of Christ. Therefore, after the law of nature and of Scripture, the incarnation of the Word had to follow.

Again, since the sublimity of the remedy requires that it be believed with the firmest faith and loved with the most ardent charity, as a mystery most secret and most salutary, it was most fitting that before the coming of Christ there should precede many testimonies of the Prophets, as explicit in words as implicit in figures, so that through many and firm testimonies what was secret might become certain and indubitable for believing; and that there should also precede manifold promises and most ardent desires, so that the promised benefit might be awaited, the awaited deferred, the deferred more greatly desired, and what was long desired more fervently loved and more gratefully received and more carefully preserved.

Finally, since the integrity and perfection of the universe requires that all things be ordered with respect to places and times, and this work of the incarnation was the most perfect among all divine works, and the process must be from the imperfect to the perfect, and not the reverse: hence it is that this work had to be accomplished in the end of times, so that, just as the first man, who was the adornment of the entire sensible world, had been created last, namely on the sixth day, for the completion of the whole world, so the second man, the complement of the entire restored world, in whom the first principle is joined with the last, namely "God with clay," would come to be in the end of times, that is, in the sixth age, which is the age suited to the exercise of wisdom and to the weakening of concupiscence and to the passage from the state of turmoil to rest — all of which befit the sixth age of the course of the world on account of the incarnation of the Son of God. Since, therefore, the coming of Christ was in the time of the law of grace and in the manifestation of the promised mercy and in the beginning of the sixth age; and all these things bespeak fullness, because the law of grace fulfills the law of Scripture, and the fulfillment of the promise fulfills the promise, and the sixth age, by reason of the perfection of the number six, resounds in fullness: hence it is that in the coming of the Son of God there is said to be the fullness of times, not because time comes to an end in his coming, but because the temporal mysteries are fulfilled. But just as Christ ought not to have come at the beginning of time, because his coming would have been too hasty, so neither ought he to have delayed until the very end, because then it would have been too late. For it was fitting for the Savior to introduce the time of remedy in the middle, between the time of sickness and the time of judgment. It was fitting for the Mediator to be preceded by some of his members and followed by others. It was fitting for the perfect Leader to show himself when there was opportunity to run toward the prize: and this is in the end of times, yet before the terminus, and in the approach to the final judgment, so that, spurred by the fear of judgment and drawn by the hope of reward and animated by the perfection of his example, we might vigorously and perfectly follow the Leader from virtue to virtue, until we arrive at the prize of eternal happiness .

Chapter V.

On the fullness of Christ's grace with respect to the charisms in the affections.

After the Incarnate Word has been made known to us with respect to the union of natures, we must consider it with respect to the fullness of spiritual charisms. Concerning which, first the fullness of grace in the affections must be considered, then the fullness of wisdom in the intellect, and lastly the fullness of merit in work or effect.

Concerning the fullness of grace in the affections in Christ, therefore, these things must be held: that in Christ from His conception there was the fullness of all grace with respect to the grace of a singular person and with respect to the grace of the Head and with respect to the grace of union; so that through the grace of a singular person He had immunity from all fault both with respect to act and with respect to possibility, because He neither sinned nor was able to have sin. — Through the grace of union, however, He is worthy not only of the happiness of glory, but also of the adoration of latria, which is the worship of reverence due to God alone. — Through the grace of the Head, He pours forth motion and sense into all who approach Him either through right faith or through the Sacraments of faith, whether they preceded His coming or followed after it. For both those who went before and those who followed cried out: Hosanna to the Son of David .

The reason for understanding the aforesaid is this: because restoration is an operation of the first principle, such that it flows from Him according to liberality and leads back to Him according to conformity; therefore it must come about through grace and deiformity. For grace both flows from God liberally and renders man deiform. Since therefore the restorative principle restores through grace, and every thing is more fully and more perfectly in its font and origin than elsewhere, it is necessary that in our restorative principle, namely Christ the Lord, there was the fullness of all grace. And since the restorative principle in restoring holds the character not only of a principle, but also of a mean and of an extreme — of an extreme indeed in making satisfaction, of a mean in reconciling, and of a principle in pouring forth from above — therefore it is necessary that in Christ there was the fullness of grace by reason of the extreme that makes satisfaction, of the mean that reconciles, and of the principle that pours forth from above. Since therefore the extreme fit for making satisfaction must be pleasing to God, and through this perfectly immune from all sin; and this cannot be except through the gift of divine grace in some man: it was necessary to posit in Christ a grace sanctifying and confirming Him, which we call the grace of a singular person.

Again, since a mean for reconciling is not suitable unless he has in himself both natures, namely the superior and the inferior, the adorable and the adoring; and this can in no way come about except through a supremely condescending and gratuitous union; therefore it is necessary to posit in Christ a grace above every grace, to be venerated with every manner of reverence, which we call the grace of union, by reason of which Christ as man is God blessed above all things, and therefore to be venerated with the worship of latria.

Finally, since a principle for influencing is not efficacious unless it has in itself a fontal and original fullness, which is not only a fullness of sufficiency but also of superabundance; therefore it is necessary that the incarnate Word be full of grace and truth, so that from his fullness all the just may receive, just as all the members receive from the head the influx of motion and sense. And on this account this grace is called the grace of the Head, because, just as the head has in itself the fullness of the senses and is conformed to the other members and presides over the others and bestows upon the others the benefit of its influx, which are connected to the head itself: so Christ, having in himself a superabundance of grace and being like us in nature, holy and just above all others, bestows upon the others who approach him the benefit of grace and spirit, through which sense and motion in spiritual things come about.

And since to approach him is through faith, or through the Sacrament of faith; and the faith of Christ is the same in past, present, and future: therefore the ground of influencing is posited in Christ with respect to all, past as well as present as well as future, who believe in Christ and are reborn in Christ, who through faith are joined to Christ and through inflowing grace become members of Christ and temples of the Holy Spirit, and thereby children of God the Father, connected to one another through the indivisible bond of charity. Which just as it is not divided by distance of places, so neither is it separated by length of times; and thereby all the just, wherever they may be and whenever they may have been, constitute one mystical body of Christ, receiving sense and motion from the one influencing head, according to the fontal, radical, and original fullness of all grace dwelling in Christ as in a fountain.

Chapter VI.

On the fullness of wisdom in the intellect.

Concerning the fullness of wisdom of Christ in the intellect, this must be held: that in the incarnate Word, namely Christ our Lord, there was the fullness of all wisdom not only with respect to things known, but also with regard to the modes and differences of knowing. — For in Christ there was sempiternal cognition on the part of the Deity, sensible cognition on the part of the sensuality and the flesh, scientific cognition on the part of the mind and spirit — and this was threefold: one namely through nature, one through grace, and one through glory. Whence He had wisdom both as God and as man, as comprehensor and as wayfarer, as one illuminated through grace and as one rightly formed through nature; and thus in all there were in Christ five modes of knowing.

The first is according to the divine nature: and in this mode He knew all actual and possible things, finite and infinite, by actual and comprehensive cognition. — The second is through glory: and in this mode He knew all actual and finite things, by actual and comprehensive cognition; but infinite things only perhaps by habitual or excessive cognition.

The third, through grace; and in this mode He knew all things pertaining to the redemption of the human race.

The fourth, according to integral nature, of the kind that existed in Adam; and in this mode He knew all things that pertain to the constitution of the universe.

The fifth, according to sensible experience: and in this mode He knew those things that come to the organs of the senses, according to which mode it is said that He learned obedience from the things which He suffered.

The reason for understanding the aforesaid is this: because, just as it belongs to the restorative principle to restore us through most liberal grace, so also through most provident wisdom. For that which was established according to the order of wisdom cannot be restored without the light and order of wisdom; and therefore, just as Christ ought to have been immune from all fault, so He ought to have been far removed from all ignorance, and through this totally filled with the light and radiance of supernal wisdom. Wherefore He had perfect cognition according to each nature and cognitive power and according to every existence of things.

Because, therefore, things have being in the eternal art and in the human mind and in their proper kind; it was necessary for Christ to have this threefold knowledge of things. Because indeed a thing can be known in two ways in the art, namely either by the artisan himself, or by another contemplating the art: similarly it has being and is known in two ways in the mind, even apart from acquisition, which does not befit Christ on account of its imperfection, namely either according to an innate habit, or according to an infused habit: hence it is that it was necessary for the perfect fullness of wisdom that the five aforesaid modes be found in Christ, God and man, so that in the eternal art he might know things both through the nature of the Godhead and through the glory of comprehension: in his mind through a natural and innate habit, as Adam and the Angels knew; and through a gratuitous and infused habit, as the Saints of God illuminated by the Holy Spirit; but in their proper kind he would know by way of sense, memory, and experience, which in us causes an unknown thing to become known, but in Christ caused a thing known according to one mode to be known according to another.

Since, moreover, the divine substance, power, and operation is immense, hence it is that according to the first mode, which is through the nature of the Godhead, he actually comprehends infinite things: for in a certain ineffable manner, to the supremely infinite, all infinity is finite.

Because indeed the substance, power, and operation of a creature, however exalted, is finite, yet such that the human mind does not rest except in the infinite good, nor yet does it properly comprehend it, because the infinite is not comprehended by the finite, taking comprehension properly: hence it is that with respect to the second mode of knowing, the soul of Christ through the glory of comprehension grasps as much as a finite nature can grasp, beatified by the infinite good, to which it is supremely united; and through this it extends itself to finite things by actually comprehending them, but to infinite things only perhaps habitually, or even by exceeding. For the soul cannot be equaled to the Word, neither in knowledge nor in anything else.

Again, because grace especially regards the work of reparation: hence it is that according to the third mode of knowing, through the most perfect grace, Christ knew all things that pertain to our reparation, far more excellently and better than any of the Prophets, or even of the Angels.

Furthermore, because the nature of man, well established, was born to preside over all creatures and to know them as those which ought to serve him, as was evident in the condition of the first man: hence it is that with respect to the fourth mode of knowing, Christ knew all things that pertain to the construction of the world-machine, far more excellently than Adam.

Finally, because sense is not perceptive of things except in the presence of the object, it follows that according to sensitive cognition, he did not know all things simultaneously, but now these, now those, according as it was opportune for accomplishing the reparation of the human race.

Chapter VII.

On the perfection of merit in its effect.

Concerning the fullness of the merit of Christ, this must be held: that in Christ the Lord there was every perfection and fullness of merit: first, with respect to him who was meriting, because he was not only man, but also God. — Second, with respect to the time in which he was meriting, because from the instant of conception up to the hour of death.

Third, with respect to that through which he was meriting, because through the most perfect habit of charity and the most perfect exercise of virtue in praying, in acting, and in suffering.

Fourth, with respect to him for whom he was meriting, because not only for himself, but also for us, indeed for all the just.

Fifth, with respect to that which he was meriting for us, because not only glory, but also grace and pardon, not only the glory of the spirit, but also the robe of the flesh and the opening of the heavenly gate.

Sixth, with respect to that which he was meriting for himself, because, although he did not merit the glorification of the mind, which he already possessed, he nevertheless merited the glorification of the body and the hastening of the resurrection and the glorification of his name and the dignity of judicial power.

Seventh, with respect to the manner in which he was meriting. For since someone is said to merit in three ways — either by making what is unowed into something owed, or by making what is owed into something more owed, or by making what is owed in one way into something owed in another way — by all these ways he merited for us, but only by the third way did he merit for himself, the fullness of the grace of the Holy Spirit bringing this about, through which Christ was at once blessed and in the state of meriting, so that upon his merit all our merits must be founded.

Now the reason for understanding the aforesaid is this: because, since in the restorative principle, namely Christ our Lord, there was necessarily the fullness of grace and wisdom, which are for us the origin of living rightly and holily, it is necessary that in Christ there was the fullness and perfection of all merit according to every mode of fullness. For because in Christ there was the fullness of the grace of union, through which he was God from the instant of conception, possessing the glory of comprehension and the movement of free will: hence it is that necessarily there was in Christ the perfection of merit both with respect to the most excellent dignity of the one meriting and with respect to the swiftest opportunity of time.

Again, because there was in him the fullness of the grace of a singular person, through which he possessed the most steadfast charity and all virtues perfected with respect to both habits and exercises, it was necessary that in him there should be the fullness of merit with respect to that through which it befalls one to merit, which is the root of charity and acts of manifold nobility.

Furthermore, because there was in him the fullness of the grace of the Head, through which he had the most complete influence upon his members: hence it is that he had the fullness of merit not only with respect to himself, but also with respect to us, for whom, just as he bestows all the spiritual goods that we possess by reason of his Divinity, so he merited by reason of his assumed humanity, whether these be the goods of the present state or of eternal happiness.

Finally, because the fullness of such great charisms necessarily placed in Christ the highest and perfect happiness according to the superior part of himself, although by dispensation for our sake he was in the state of wayfaring: hence it is that he had perfection of merit with regard to what he merited for himself, because not the glory and beatitude concreated with the soul, which in him naturally preceded all merit, but only those things with which the state of wayfaring could not coexist, such as the robe of the flesh together with the glorification of his most excellent dignity.

Hence it is also that he had perfection of merit with regard to the mode of meriting. For since in him from the instant of conception there was the most perfect fullness, he immediately merited all things that he could merit with respect to himself; and through this he could make what was owed in one way owed in another way: but to make the unowed into the owed, or the owed into the more owed, he could not do for himself, because in no way could he advance in holiness, since from the beginning he was most holy. He did this, however, for us, who by his merit are justified through grace, advance in justice, and are crowned with eternal glory.

And through this, all our merits are rooted in the merit of Christ, whether satisfactory for punishment or meritorious of eternal life, because we are worthy neither to be absolved from offense against the highest good, nor to gain the immensity of the eternal reward, which is God, except through the merit of the God-man, to whom we can and ought to say: All our works you have wrought in us, O Lord . He, I say, is the Lord, to whom the Prophet says: I said to the Lord: You are my God, for you have no need of my goods.

Chapter VIII.

On the passion of Christ with respect to the state of the one suffering.

After the union of natures has been considered regarding the incarnate Word, and the plenitude of charisms has likewise been considered, next must be considered the endurance of sufferings; concerning which must be considered the state of the one suffering, the manner of suffering, and the outcome of the passion.

Concerning the state of the one suffering, these things are to be held, namely that Christ assumed not only human nature, but also defects pertaining to nature. For he assumed bodily penalties, such as hunger, thirst, and weariness; he also assumed spiritual ones, such as sorrow, grief, and fear; yet he did not assume all bodily ones, such as the defects of manifold illnesses, nor all spiritual ones, such as ignorance and the rebellions of the flesh against the spirit; nor in just any manner, because he undertook the necessity of suffering in such a way that he could suffer nothing unwillingly, neither according to the will of the Deity nor according to the will of reason, although the passion was contrary to the will of sensuality and the flesh, as the prayer of the Savior expresses, which says: Not as I will, but as you will.

Now the reason for understanding the aforesaid is this: because, since the restorative principle in reconciling necessarily has the office of mediator, therefore it is necessary that it have conformity with both extremes, not only with respect to nature, but also with respect to those things which pertain to nature. Since therefore God is just and blessed, impassible and immortal, but fallen man is a sinner and wretched, passible and mortal, it was necessary that the mediator of God and men, in order to be able to lead man back to God, share with God in justice and beatitude, but with man in passibility and mortality; so that thus, by having "a passing mortality and a permanent beatitude," he might lead man back from present misery to the blessed life; just as conversely the evil angel, by having immortality with misery and injustice, was a mediator causing the fall into guilt and misery through his suggestion. Since therefore Christ the mediator had to have innocence and the beatitude of fruition together with mortality and passibility, hence it is that he had to be at once a wayfarer and a comprehensor.

For from every state he had something in himself, inasmuch as he is said to have assumed from the state of innocence immunity from sin, from the state of fallen nature mortality, but from the state of glory the beatitude of perfect fruition.

Furthermore, since penalties pertaining to vice, such as those four inflicted on account of original sin, namely ignorance, infirmity, malice, and concupiscence, cannot coexist with the most perfect innocence, hence it is that he neither ought to have assumed these nor did he assume them.

But since the sufferings that are exercitative of perfect virtue and testificative of true, not feigned, humanity are chiefly those that regard nature in common, such as hunger and thirst in the absence of nourishment, sorrow and fear in the presence of harm: hence it is that He ought to have assumed and did assume those.

Finally, because no innocent person ought to sustain any suffering unwillingly, since this would be against the order of divine justice; nor does any mortal wish to die and suffer according to the appetite of nature, which naturally shrinks from death: hence it is that Christ ought to have had sufferings of this kind, yet in such a way that He could suffer nothing unwillingly according to reason, not only on account of the beatitude and the omnipotent Deity united to Him, through which He could repel all things, but also on account of His most perfect innocence, which according to the order of natural justice is permitted to suffer nothing unwillingly: yet He also suffered in such a way that this was against the natural inclination and appetite of nature, which resides in the sensuality and the flesh. - And hence it is that Christ, praying according to reason, expressed the will of the flesh, by which He shrank from the passion, when He said: Let this cup pass from me; yet He conformed the will of reason to the will of the Father and set it before the appetite of the flesh, when He said: Not my will, but yours be done. - And thus one will was not contrary to the other: for "according to the divine will He willed what was just, according to the will of reason He consented to justice, but according to the will of the flesh He refused the suffering, yet did not accuse justice. And thus each will operated what was its own and followed what pertained to it: the divine will, justice; the rational will, obedience; the will of the flesh, nature"; and through this there was in Christ no struggle and conflict, but a peaceful ordering and an ordered tranquility.

Chapter IX.

On the passion of Christ with respect to the manner of suffering.

Concerning the manner of suffering, this must be held: that Christ suffered a most universal passion, a most bitter passion, a most ignominious passion, a death-dealing passion, yet one that was life-giving.

A most universal passion, I say, with respect to His human nature, not only in all the principal members of the body, but also in every power of the soul, although He could suffer nothing according to His divine nature.

He suffered also a most bitter passion, because not only by grieving, as one suffering through wounds, but also by grieving with others, as one compassionating on account of our sins.

He suffered also a most ignominious passion, both on account of the gibbet of the cross, which was the punishment of the worst criminals, and on account of the company of the wicked, namely the thieves, with whom He was reckoned.

He suffered also a death-dealing passion through the separation of the soul from the body, yet with the union of both with the Divinity preserved. For anathema is he who says that the Son of God at any time abandoned the nature which He had once assumed.

Now the reason for understanding the aforesaid is this: because the restorative principle, just as it produced in an orderly manner, so also it ought to have restored the human race in an orderly manner. Thus therefore it ought to restore in such a way that the freedom of the will is preserved, the honor of God is likewise preserved, and the order of the governance of the universe is also preserved.

Because therefore He ought to have restored while preserving the freedom of the will, He restored by giving a most efficacious example; and that example is most efficacious which invites and instructs toward the summit of the virtues. Now nothing more instructs a person toward virtue than the example of enduring death for the sake of justice and divine obedience—death, I say, not of just any kind, but of the most painful sort. Nothing indeed more invites than such great kindness, by which for us the most high Son of God, without any merits on our part—nay, with many demerits on our part—laid down His life; which kindness is shown to be all the greater, the more grievous and abject the things He endured or willed to suffer for us. For God spared not His own Son, but delivered Him up for us all: how shall He not with Him also freely give us all things? From which we are invited to love Him and to imitate the One we love.

Again, because he had to restore while preserving the honor of God, he therefore restored by offering a satisfactory homage. " To satisfy is to repay the honor owed to God ". But the honor taken from God through pride and disobedience with respect to a thing to which man was bound is in no way better restored than through humiliation and obedience to that thing to which one was in no way obligated. Since therefore Christ Jesus, insofar as he was God, was equal to the Father in the form of God; insofar as he was an innocent man, he was in no way a debtor of death: when he emptied himself and became obedient unto death , he paid back to God what he had not stolen through the homage of perfect satisfaction, and offered a sacrifice of supreme sweetness for the perfect placation of God.

Finally, because he had to restore while preserving the order of the governance of the universe, he therefore restored through the most fitting remedy. But it is most fitting that contraries be cured by contraries. Because therefore man sinned by wishing to be wise as God, by wishing to delight in the forbidden tree, so that he was inclined to lust, and raised up in presumption; and through this the whole human race was infected and lost immortality and incurred deserved death: hence it is that, in order that man might be restored by a fitting remedy, God made man willed to be humiliated and to suffer on the wood of the cross: and against the universal infection to suffer with a most universal passion, against lust with a most bitter passion, against presumption with a most ignominious passion, and against deserved and unwilling death he willed to suffer a death not merited , but voluntary.

Because therefore the universality of corruption in us had infected not only body and soul, but also every part of the body and every power of the soul; hence it is that Christ suffered in every part of his body and in every power of his soul, and in the superior portion of reason, which supremely delighted in God as reason and on account of its union with what is above, and supremely suffered as nature and on account of its conjunction with what is below, because Christ was a wayfarer and a comprehensor simultaneously.

Again, because lust had vehemently infected in us both soul and flesh, both with respect to carnal and to spiritual sins; hence it is that Christ both suffered with the most bitter passion in the flesh and co-suffered with the most bitter compassion in the soul. And because in his flesh there was the greatest balance of temperament and perfect vivacity of the senses, but in his soul the highest charity toward God and the highest piety toward neighbor: hence it is that each pain was most intense.

Furthermore, because the swelling of pride sometimes rises inwardly from presumption, and sometimes outwardly from ostentation and the praise of others: therefore, to remedy all pride, Christ suffered both kinds of ignominy, both in himself as the one suffering and in the company, he had in his passion.

Finally, because all these things did not touch the divine nature, which is impassible, but only the human nature: hence it is that in the death of Christ the separation of the soul from the flesh was so accomplished that nevertheless the unity of the person was preserved, and the union of both the flesh and the soul with the Deity.

And because the union of the soul with the body makes a man and makes him living: hence it is that Christ was not a man during that triduum, although the soul and the flesh were united with the Word. Whence, because death in the human nature could not induce death in the person, who was always living; therefore death died in life, and through the death of Christ death was swallowed up in victory, and the prince of death was vanquished, and through this man was liberated from death and the cause of death through the merit of Christ's death as through the most efficacious means.

Ch. X.

On the passion of Christ with respect to the outcome of the passion.

Concerning the outcome of the passion of Christ and its fruit, these things are to be held without doubt: that the soul of Christ after the passion descended to hell, that is, to limbo, for the liberation not of all, but of those who had departed as members of Christ through living faith, or through the Sacraments of faith.

After this, on the third day He rose from the dead, resuming the body which He had previously vivified, yet not such a body as it had been before: for before it was passible and mortal, but after He rose, it was impassible and immortal, living perpetually. - Then after forty days He ascended into the heavens, where, exalted above every creature, He sits at the right hand of the Father. This expression is understood not with respect to position, which does not pertain to God the Father, but with respect to the excellence of goods, because He resides in the more excellent goods of the Father. - Lastly, after an interval of ten days, He sent upon the Apostles the promised Holy Spirit, through whom the Church of the nations was gathered together and ordered according to the diverse distributions of offices and graces.

Now the reason for understanding the aforesaid is this: because, just as Christ insofar as He is the uncreated Word most perfectly formed all things, so insofar as He is incarnate He ought to have most perfectly reformed all things. For it befits a most perfect principle not to leave its work short of perfection; therefore the restorative principle of human redemption ought to have brought its remedy to perfection. But in order that it might be most perfect, it was necessary that it be most sufficient and most efficacious.

Because, then, it was most sufficient, it therefore extended itself to celestial, terrestrial, and infernal things. Because, then, through Christ infernal things were recovered, terrestrial things remedied, and celestial things restored to wholeness—such that the first of these He accomplished through pardon, the second through grace, and the third through glory: therefore after the passion His soul descended to the nether regions to free those detained in hell; then He rose from the dead to vivify those dead in sins; He ascended into the heavens, leading captivity captive, to restore the heavenly Jerusalem to wholeness; and He sent the Holy Spirit to build up the earthly Jerusalem. All of which necessarily follow and are required for the sufficiency of human restoration.

Again, because that remedy was most efficacious both upon those who preceded the coming of Christ and upon those who follow, who nevertheless approached and approach Christ Himself and were and are His members—and such are those who cling to Him through faith, hope, and charity—therefore that remedy ought to have had efficacy first upon those who believed in Christ, and by believing hoped, and by hoping loved; and on this account He ought to have descended to the nether regions immediately for their liberation. Whence, when the gate of heaven was opened through the passion of Christ—who by making satisfaction removed the flaming sword, by changing the divine sentence—He snatched from hell all His members.

It also ought to have a preeminent efficacy upon those who follow Christ's advent, so that by drawing them to faith, hope, and charity, it might at last lead them to heavenly glory. Therefore, in order to build up faith, by which we believe Christ to be true man and true God, and by which we also believe that he willed to redeem us through death and was able to restore us to life through resurrection: for this reason he willed to rise again to immortal life, yet with a due interval of time interposed, namely thirty-six hours, in which it is shown that he was truly dead. Nor ought he to have hastened more, lest, if he had risen sooner, it would be believed that he had not truly died but had feigned himself dead. Nor ought he to have delayed longer, lest, if he had remained forever in death, he would be believed powerless and unable to recall anyone to life. And therefore he rose on the third day.

Furthermore, in order to raise us to hope, he ascended to the heavenly glory which we hope for. But because hope does not arise except from faith in future immortality, therefore he did not ascend immediately, but with an interval of forty days interposed, in which through many signs and proofs he established the true resurrection, by which the mind might be strengthened in faith and lifted up to hope for heavenly glory.

Lastly, in order to inflame to charity, he sent the fire of the Holy Spirit on the day of Pentecost. And because no one is filled with this fire unless he asks, seeks, and knocks with an urgent and importunate desire of hope: therefore he did not send it immediately after the ascension, but with an interval of ten days interposed, in which the disciples, fasting, praying, and groaning, disposed themselves for the reception of the Holy Spirit. — And through this, just as he observed the due hour in suffering, so also in rising, so in ascending into heaven, so in sending the Holy Spirit, both on account of the foundation of the three aforesaid virtues and on account of the many mysteries that are implied in these times.

And since the Holy Spirit, who is charity and is possessed through charity, is the origin of all charisms: therefore, when the Holy Spirit descended, the fullness of charisms was poured forth for the perfecting of the mystical body of Christ. And because there must be diverse members in a perfect body, and diverse offices and functions of diverse members, and diverse charisms for diverse offices: hence it is that to one is given through the Spirit the word of wisdom, to another the word of knowledge, to another faith, to another the grace of healing, to another the working of miracles, to another prophecy, to another the discernment of spirits, to another kinds of tongues, to another the interpretation of words; all these things one and the same Spirit works, dividing to each one as he wills, according to his most generous providence and most provident generosity.