okay i'm live excuse my parents i just got out of the i am going to continue where i left off what is it uh book 3 part 1 so this is the beginning of section two the attributes of christ's human nature chapter 1 the prerogatives of christ's human nature and here we have a preliminary paragraph christ is a true man but by virtue of the hypostatic union no mere and ordinary man the hypostatic union of the humanity of christ with the divine logos affected in a unique perfect way a supernatural endowment and enriching of christ's human nature the limits of this perfection arise from the finiteness of the created nature and the special needs of the redemptive vocation of christ in the light of this we shall consider in christ's human nature the prerogatives of human knowledge human will one the prerogative of christ in the domain of human knowledge item 23 the immediate vision of god one actuality of the immediate vision of god a teaching of the church and here we have a dogma christ's soul possessed the immediate vision of god from the first moment of its existence this is ascent certa grade of certainty christ's soul possessed the immediate vision of god from the first moment of its existence while the immediate knowledge of god which is absolutely supernatural is vouchsafed to other men only in the next world in statue termini christ's soul possessed it in this world in statue va and indeed from the very moment of its union with the divine person of the word that is from the conception christ was therefore as the school men that is at the same time a pilgrim on earth and at the destination of his earthly so he is at the same time a pilgrim on earth and at and at the destination of his earthly so he was a pilgrim at the same time he was at the destination okay it follows from this that he could not possess the theological virtues of faith and hope wow some of the newer theologians such as h clee a gunther j h laurent and h shell denied that christ possessed the immediate vision of god while on earth because they considered it to be contradictory to individual assertions of holy writ and to the fact of the passion of christ the modernists c a lawsee denied it also and maintained that the natural sense of scriptural texts cannot be reconciled with the teaching of theologians concerning the consciousness in 1918 in answer to an inquiry the holy office decided that the following statement could not be taught with certainty that is without danger to the faith and that statement is i think that that is the the following statement could not be taught with certainty that is without danger to the faith okay pope pius xii in the encyclical mystique corporace 1943 declared quote also that knowledge which is called vision he possesses in such fullness that in breadth and clarity it far exceeds the beatific vision of all the saints in heaven unquote and again quote in virtue of the beatific vision which he enjoyed from the time when he was received into the womb of the mother of god he was forever and continuously he for he has forever and continuously had present to him all the members of his mystical body and embraced them with his saving love interesting b proof from the sources of faith astringent scriptural proof is not possible as for the most part the assertions of holy scripture regarding the perfection of christ's knowledge cannot be taken with certainty as referring to christ's human or divine knowledge a certain measure of support is offered by those assertions in which the clear knowledge of the father is attributed to christ as well as the divine truth which he proclaims to mankind compare john 8 55 which says quote and you have not known him that is to say the father but i know him and if i shall say that i know him not i shall be like unto you a liar but i do know him as christ can keep the word of god only as man so also the clear knowledge of the father and consequently of the whole trinity appears to be due to him not merely insofar as he is god but also insofar as he is man compare john 1 17 and following and john 3 11. the fathers implicitly teach that the doctrine that christ's soul always enjoyed the beatific vision by reason of the fact that they teach that christ as man had fullness of knowledge as a consequence of the i'll say that again the fathers implicitly teach the doctrine that christ's soul always enjoyed the beatific vision by reason of the fact that they teach that christ as man had fullness of knowledge as a consequence of the hypostatic union the doctrine was expressly attested to by saint volgentius who on an inquiry made by his disciple ferandous replied quote it is very difficult and quite irreconcilable with the integrity of the faith to assume that christ's soul did not possess a full knowledge of its divinity with which according to the faith it physically possesses one person end quote the reference is given however saint fulgentius goes too far when he ascribes a quote full that is a comprehensive knowledge of god to christ's soul the main proof derives from the schoolmen who unanimously accepted the thesis that christ while here on earth alpha i guess the alpha beta these the greek when they're doing a sub note to an alphabetic letter note alpha the beatific vision according to its nature is simply the consummation of sanctifying grace which in turn in latin consortium divine nature see ii peter 1 4 gloria este grazia consumata glory is grace consummated the attachment of the soul to god through grace and glory is an accidental union the attachment of christ's soul to god is however a substantial union and therefore much more intimate if then christ's soul on earth was already much more intimately joined to god than the blessed are in heaven it seems impossible that the immediate knowledge of god which is vouchsafe to them should be denied to it saint thomas seduces the principle quote the near any recipient the nearer any recipient is to an inflowing cause the more does it partake of its influence end quote and the reference is given to the summa there beta christ through the acts of his humanity through his life and especially through his passion and death for humanity he's the source of salvation see hebrews 2 10. that is of the immediate vision of god according to the principle vote the original cause must always be superior to the instrumental end quote christ himself must possess in outstanding fashion that which he is to communicate to others see the assuming references given gamma christ is the head of the angels and of mankind the angels who according to matthew 4 11 appeared and ministered to him were at the time of the earthly life of jesus already in possession of the beatific vision see matthew 18 10. it is incompatible with the status of the head that he should lack any prerogative that was vouchsafed christ as the originator and completer of faith see hebrews 12 2 could not himself walk in the darkness of faith the perfection of the self-consciousness of the man jesus can be explained only on the understanding that he possessed immediate knowledge of the godhead with which he was united makes sense doesn't it two compatibility of the passion with this sciencia biata the immediate vision of god affects supreme happiness and creatures endowed with reason from this the question arises how can the profound sorrow and sadness which christ felt in the garden of olives during his agony and in his desertion by god on the cross be reconciled with the perfect happiness which flows from the beatic beatific a the fact of christ's bodily suffering is easily reconciled with his shiancia bayata as bodily sorrow is felt with the lower sensitive powers of the soul while spiritual sorrow is felt with the higher spiritual power of the soul the divine by divine ordinance the joy deriving from the beatific vision was in christ limited to his spiritual soul the overflow of the bliss into the body does not belong to the nature of the glory but is merely an accidental consequence of it which in this case was suspended see saint thomas the sum of theological references given for more on that b the main difficulty lies in the compatibility of spiritual joy and spiritual sorrow melchior kano who was a dominican who died in 1560 sought to solve the difficulty by assuming in the act of the immediate vision of god a real distinction between the confirmation of the reason visio and the activity of the will gaudium delectatio and by teaching that the vision of god possessed by christ's soul continued on the cross while the happiness naturally proceeding from the vision of god was interrupted the reference is given for that work where that argument is made against this suspension theory is objected that heavenly bliss necessarily proceeds from the vision of god according to the teaching of saint thomas the miraculous intervention of god consisted only in that the bliss proceeding from the immediate vision of god did not overflow from the razio superior which is the higher spiritual knowledge and will directed to the bonum in creatum to the razio inferior that is the human knowledge and will directed to the bonum creatum nor from the soul to the body and the reference is given to the summa for that christ's soul therefore remained sensitive to sorrow and sadness i'll read that again without the latin according to the teaching of saint thomas the miraculous intervention of god consisted only in that the bliss proceeding from the immediate vision of god did not overflow from the razios superior to the razio inferior nor from christ's soul therefore remained three object and scope of christ's shenzia bayata a the primary object of the immediate vision of god is the divine essence 1 john 3 2. as christ's soul by reason of the hypostatic union is more closely connected with god than the angels and the blessed in heaven it beholds god more perfectly than any see the sun when the reference is given on account however of the finiteness of human nature the beatific vision of christ as man is not comprehensive knowledge of god see the sun when the reference is given there's some latin given from the summa infinitum non comprehensive the secondary object of the beatific vision lies in things external to god which are beheld in god as the origin of all things the scope of this knowledge is proportion to the perfection with which god is known according to the teaching of saint thomas it includes at any rate all that not all that knowledge that pertains to when one applies this principle to christ it follows that even on earth christ's soul knew all extra divine things in the divine essence to the extent that such knowledge was necessary or useful for his vocation as a redeemer since christ is the head and the lord of the whole creation and the judge of all mankind saint thomas concluded that christ's soul already on earth knew in the divine essence all real things of the past the present and the future including of course the thoughts of mankind christ's human knowledge however did not extend to all possible things which god in his omnipotence could affect but never has affected or will affect for such knowledge of all possible things is synonymous with the comprehensive knowledge of the divine power and of the divine essence which is identical with it thus according to saint thomas christ's soul possessed not an absolute but a relative omniscience reference is given to the summa in 1918 in reply to an inquiry the holy office reprobated the opinion of some modern theologians which was opposed to the teaching of the schoolmen by declaring that the following statement could not with certainty be taught and that statement is quote the opinion cannot be designated as certain which states that christ's soul was ignorant of nothing but from the beginning knew all in the divine word the past the present and the future that is all which god knows with the knowledge of vision end quote the reference is given to denzinger so i'll read that proclamation of the holy office once again quote the opinion cannot be designated as certain which states that christ's soul was ignorant of nothing but from the beginning knew all in the divine word the past the present and the future that is all which god knows with the knowledge of vision that opinion cannot be designated as certain freedom of christ's human knowledge from ignorance and error christ's human knowledge was free from this is ascent serta dogma christ's human knowledge was free from and the reference to denzinger is given there i may read denzinger at one point a christ's freedom from ignorance was denied by the aryans the historians and especially by the agnoettes a monophysitic sect of the 6th century the last mentioned appealing to mark 13 32 matthew 24 36 quote but of that day and hour no one knoweth no not the angels in heaven but the father alone end quote attributed to christ's ignorance notably in regard to the day and the hour of the general judgment the leading exponent of this error was the deacon thermistios of alexandria christ calls himself the word become man the light of the world see john 8 12 which is come into the world in order to bring the true knowledge to mankind see john 12 46 he calls himself the truth see john 14 6 and gives as the purpose of his coming into the world the giving of testimony to the truth see john 18 37 he permits himself to be called teacher see john 13 13. he is as holy writ witnesses full of grace and truth see john 1 full of wisdom see luke 2 40. in him are all treasures of wisdom and knowledge hidden see colossians 2 3 he knows about happenings which occur far away see john 1 48 john 4 50 and john 11 14 and sees through the heart of man see john 147 john 2 24 and following john 4 16 and following and john 6 71 with this is irreconcilable the notion that christ's human knowledge is defective or in the struggle against the aryans who held that the logos did not know the day of the general judgment in order to show that he was a creature individual father saint athanasius saint gregory of nazianzus saint cyril of alexandria ascribed ignorance to christ's soul in the defense against agnoetism however the father has generally acquitted christ's human soul of ignorance and error and condemned as heresy the doctrine of agnowitz the patriarch you yolology you of alexandria the chief opponent of the ignorantes teach teachers quote christ's humanity which was taken up in the hypostasis of the inaccessible and substantial wisdom of christ cannot be ignorant of anything of the past or of the future end quote and there's a reference given there pope gregory the great approved the teaching of you logios basing it oh so there we have that's why i was stumbling on uo logios because i think it's uh been an o snuck in because i think it's just you logios good word ev logios f means good logios means uh word pope gregory the great approved so maybe i'll read that again the patriarch eulogios of alexandria the chief opponent of the agnoettes teaches quote christ's humanity which was taken up in the hypostasis of the inaccessible and substantial wisdom of christ cannot be ignorant of anything of the past or of the future end quote pope gregory the great approved the teaching of eulogios eulogies basing it upon the hypostatic union from which christ derives a communication of the knowledge from his divine to his human nature only if one accepts nestorianism can ignorance on the part of christ be maintained quote he who is not an historian cannot possibly be an agnowet and quote he expressly calls the agnotes heretics he expressly calls the agnotes heretics and the references are given compare the in explanation of the scriptural passage mark 13 32 apart from the inadmissible mystic interpretation where the sun equals the body of christ the fathers submit the following two interpretations a the ignorance of the day of the general judgment acts 1 7. quote it is not for you to know the times or the movements excuse me it is not for you to know the times or the moments which the father hath put in his own power end quote is a so-called economic ignorance that is founded on god's decree or a cientia non-comunica non-comuni non comunicanda that is christ should not in accordance with the will of the father reveal the moment of the general judgment to mankind quote it was no part of his teaching it was no part of his teaching duty to make it known to us end quote is from saint augustine quote it was it was no part of his teaching duty to make it meaning the day of the general judgment known to us end quote and the reference is given be in consequence of his innermost connection with the logos christ as man knew the day of the general judgment indeed but he did not have this knowledge from his human nature this from pope gregory the great and the references given to demzinger modernism with liberal protestant theology teaches that christ erred in believing that the end of the world and his coming again or perusia was most dawn those darn modernists at it again in fact however christ left the time of his second coming undetermined the assertion in the great parousia discourse says quote this generation shall not pass till all these things be done end quote the biblical references are given there this assertion in the great parusia discourse does not refer to the end of the world itself nor to the perusia but to the portense of the parusia among which is reckoned the destruction of jerusalem christ presupposes that the gospel will be preached to the whole world before the onset of the end of the world many biblical references are given you can look those up that the elect from all the ends of the earth will be assembled for judgment matthew 24 31 and mark 13 27 that after the destruction of jerusalem the world will continue on its course matthew 24 21 mark 13 19 and that the quote times of the nations and quote will follow luke 21 24. in other passages christ even expressly guarantees that the disciples will not experience the day of the perusia luke 17 22 and matthew 12 41. compare eschatology paragraph 6 3 in this same book by art the intrinsic reason for the impossibility of error in christ lies in the hypostatic union the consequence of the finiteness of human nature the human actions of christ in consequence of the finiteness of human nature the human actions of christ are indeed subject to the general human imperfections it is however irreconcilable with the dignity of the divine person to act to ascri the of the divine person in act to ascribe to him special imperfections such as error item 24 christ's infused knowledge and here we have a dogma from the beginning of christ's life his soul possessed infused knowledge sientia infusa this is ascent comunis grade of certainty from the beginning of christ's life his soul possessed infused knowledge shiancia infusa is knowledge by means of spiritual concepts which are immediately and habitually communicated to a spirit by god it is distinguished from shiancia bayata in that through it things are known in their proper nature through infused concept and from acquired knowledge in that its concepts are not acquired by a process of abstraction from objects known in the first instance by sense perception but are communicated by god in a finished way to the spirit no definite scriptural proof can be a deuced of the existence in christ of shiancia in fusa speculatively it may be demonstrated not as necessary but as very appropriate the dignity of the human nature assumed by the word demands that it should lack no perfection of which human nature is capable shiancia in foosa is such a perfection again christ's position as head of the angels and men makes it appear appropriate that he should possess the mode of cognition which is natural for the angels and which was bestowed as a preternatural gift on the prejud progenitors of the race and a reference is given to the sumo theologica of saint thomas according to the teaching of saint thomas christ's shienziya infusa extends on the one hand to all which can be the natural object of human cognition all that it extends it extends to all which can be the natural object of human cognition and on the other hand to all which is communicated through supernatural revelation from god to man it does not include however the divine essence itself which is the object of shienziya bayata and the reference is given to kasuma item 25 christ's acquired knowledge and the progress of his human knowledge one christ's acquired knowledge and here we have a dogma christ's soul possessed also an acquired knowledge or experimental knowledge experimentalis this is ascent communist great of douglas christ's soul possessed also possessed also an acquired knowledge or experimental knowledge acquired knowledge is the natural human knowledge which proceed proceeds from sense perception and which is achieved through the abstracting activity of the intellect that christ possessed this kind of knowledge follows as a necessary consequence from the reality and the completeness of his human nature since the specific human capacity to know and the natural human activity of cognition which comes from it belong to complete human nature the denial of experimental knowledge in christ leads finally to docetism the references are given to the suma if you want to look that up otherwise in the commentary on the that christ possessed this kind of knowledge follows okay why have i scratched all this out duplicate it okay this seems to be okay interesting here in this book we have a duplicated paragraph here it's word for word the same thing why is anyway moving on to the progress in christ's human human knowledge the progress in christ's human knowledge i never know whether to say progress or progress i guess it's progress according to luke 2 52 there was a progress in the human knowledge of christ in his shiancia beata and in his chancey infusa according to saint thomas a real progress of knowledge was not possible and a real progress of knowledge is rendered in latin pro profectus secundum so according to st thomas this progress was not possible as both modes of cognition from the very beginning encompassed all real things of the past the present and the future in regard to these two modes of cognition a progress can be spoken of only in the sense of a successive manifestation corresponding to his different age stages of the knowledge which he had from the beginning profectus secundum effectum so i'm going to read that paragraph again according to luke 2 52 there was a progress in the human knowledge of christ agreed in his shientiya biata and in his shiantia infusa according to saint thomas a real progress of knowledge was not possible as both modes of cognition from the very beginning encompassed all real things of the past the present and the future in regard to these two modes of cognition a progress can be spoken of only in the sense of a successive manifestation corresponding to his different age stages of the knowledge which he had from the in his siencia acquisita a real progress was possible insofar as the habit of knowledge acquired in the natural way could be increased step by step by the abstracting activity of his intellect as the knowledge with as the knowledge which christ acquired through his experimental knowledge was already contained in his shienziya biata and in his shiancia infusa it was new not in its content but only in the mode by which christ attained it and references are given to the summa 2 christ's holiness item 26 christ's sinlessness and impeccability one sinlessness in latin impeccantia and here we have a dogma christ was free from all sin from original sin as well as from all personal sin so this is a de fite dogma christ was free from all sin from original sin as well as from all a christ's freedom from original sin is expressed in the decretum pro-jacobites of the council of florence 1441 cine pacato conceptus according to luke 1 35 christ entered into his earthly existence in a state of holiness quote the holy which shall be born of thee and quote the holy which shall be born of thee end quote the as original sin is propagated by natural generation and since christ entered life in a supernatural manner through the conception by the holy ghost it follows that he was not subject to the general law of original sin the biblical reference is given for his conception by the holy ghost the fathers and the theologians infer christ's freedom from original sin from the hypostatic union which being a most intimate connection with god excludes the condition of separation from god implied by original sin they also point to the supernatural manner of his entry into the world compare tertullian and the work reference is given saint augustine and christian and uh saint augustine in his and christian 1341 says quote christ was generated or conceived without any concupiscence of the flesh and thus remained free from every stain of original sin end quote from the freedom from original sin there flows the freedom from concupiscence as christ was not subject to original sin there was no need for him to take on himself this consequence of original sin nor was it demanded by his redemptive task christ's sensual nature was therefore completely subordinate to the direction of reason the fifth general counsel of constantinople in 53 rejected the teaching of theodore of mobsuestia that christ quote was burdened with the passions of the soul and with the saint augustine declared quote let everyone that believes that the flesh of christ revolted against his spirit be excluded and quote and the an incomplete work of some sort b christ's freedom from all personal sin and at the same time from original sin is expressed in the 10th anathema of saint cyril which says quote for he did not for he did not need oblation who was entirely free from sin unquote in the decision of the fifth and in the decision of the faith of the council of chalcedon which said quote similar to us in all things except sin and quote jesus was conscious of his freedom from all personal sin compare john 8 46 which says quote which of you shall convince me of sin end quote and john 8 29 which says quote for i do always the things that please him meaning the father end quote and john 14 30 which says quote for the prince of this world that is satan cometh and in me he hath not anything end quote the apostles who attested jesus complete impeccansi the the apostles also attest jesus complete impeccably impeccancy compare first john 3 5. you can see i corrected that in the merchant here with the errata which we find at the end of this book compare first john 3 5 which says quote and in him there is no sin end quote and 1 peter 2 22 which says quote who did no sin neither was guile found in his mouth end quote and ii corinthians 5 21 which says quote him who knew no sin he hath made sin that is a bearer of sin for us end quote and hebrews 4 15 which says quote tempted in all things like as we are without sin end quote and finally hebrews 7 26 which says quote it was fitting that we should have such a high priest holy innocent undefiled separated from sinners and made higher than the heavens end in christ's perfect impeccancy the father see a precondition of his universal atonement origin remarks quote he was capable of taking all of the sins of the world on himself of redeeming of eradicating of removing them because he did no sin and no deceit was found in his mouth and because he knew not sin and quote that work of origin is cited you can look it up if you want two impeccability rendered in latin impecabilitas and here we have a dogma christ has not merely not actually sinned but also could not sin this is a scent feed a proxima grade of certainty on this dogma christ has not merely not actually sinned but also could not sin the fifth general counsel of constantinople in 553 condemned the teaching of theodore of mopswentia which asserted that christ only became completely impeccable after the resurrection it follows from this that he was okay the fifth general counsel of constantinople condemned the teaching of theodore of map suestia which asserted that christ only became completely impeccable after the resurrection it follows from this that he was already impeccable the intrinsic reason of christ's impeccability lies as the father's stress in the hypostatic union since the word is the principium quad of his human activity it follows that his human actions are actions of a divine person obviously it is incompatible with god's absolute sanctity that a divine person should be the responsible subject of a s of a sinful deed further the hypostatic union affected an intrinsic me an intrinsic penetration and control of christ's human will by the divine will remember aleister crowley and his law of the will the law of the lama and theo then i guess means uh godly or something like that from the hypostatic union there arises a physical impossibility of sinning and from the beatific vision a moral impossibility that is it involves such a close connection with god and knowledge and love that turning away from god is item 27 christ's sanctity and fullness of grace one christ's substantial sanctity derives from the grazia unionis and here we have a dogma by reason of the hypostatic union christ's human nature through the uncreated holiness of the word is substantially holy this is a cent communist grade of certainty on this dogma and there's a reference given to compare luke 1 35. by reason of the hypothetic union christ human nature through the uncreated holiness of the word is substantially holy the father has derived the doctrine of the substantial sanctification of christ's humanity from the anointing and the sanctifying of christ's human nature by the godhead which was signified by the name christ by the name of christ saint gregory nazianza says quote he is called christ on account of the godhead for this is the anointing of humanity it sanctifies not through an alienation of power as in the case of an uh as a as in the case of other anointed but through the presence of the totality of him who anoints end quote and the reference is given saint augustine says quote then he sanctified himself in himself that is himself the man in himself the word because the word and the man is one christ who there and thus sanctifies the man in the word i'll read that again with the parenthesis saint augustine says quote then when the word became flesh he sanctified himself in himself that is himself the man in himself the word because the word and the man is one christ who there and thus sanctifies the man in the word and quote the reference is hypostatic union sanctifies the human nature of christ directly and therefore formally i.e not merely causally and radically by promoting by promoting and affecting independently then of his created sanctifying grace christ's humanity is holy through uncreated divine holiness as the divine attributes cannot belong to a created nature so the substantial holiness of christ is not to be conceived as a form in hearing in christ's humanity it derives exclusively from the personal to christ's accidental holiness by reason of sanctifying grace and here we have a dogma by reason of his endowment with the fullness of created habitual grace christ's soul is also accidentally holy this is a scent certain grade of certainty by reason of his endowment with the fullness of created habitual grace christ's soul is also accidentally holy pope pius xii in the encyclical mystici corp boris 1943 declares saying quote in him christ dwells the holy ghost with such fullness of grace that greater cannot be conceived quote sacred scripture bears witness to the sanctification sanctification of christ's humanity through created grace john 1 14 says quote full of grace and truth end quote acts 10 38 says quote how god anointed him with the holy ghost end quote isaiah 11 2 says quote and the spirit of the lord shall rest on him end quote and finally isaiah 61 1 and you can also see luke 4 18 says quote the spirit of the lord is upon me because the lord hath anointed me end quote saint augustine referring to many of the quoted passages teaches quote the lord jesus has not alone as god given the holy ghost but as man has also received him therefore he was called full of grace see john 1 14 and full of the holy ghost luke 4 1. again the acts of the apostles still more distinctly witness of him saying god anointed him with the holy ghost that's luke 10 38 not with visible oil but with the gift of grace which is symbolized in the visible unction with which the church anoints the baptized end quote all that from the uh work on the trinity by saint augustine saint thomas in the summer speculatively establishes the sanctification of christ's humanity through sanctifying grace a upon the hypostatic union which being the closest possible union with god the prime source of all grace demands as a consequence the perfection of sanctifying grace in christ's soul according to the principle quote the nearer an effect is to its cause the more does it partake of its influence and quote be upon the incomparable nobility of christ's soul its activities knowledge and love reaching out to most perfect union with god for this however the elevation of his human nature into the supernatural order through grace was necessary excuse me see upon the relationship of christ to men on whom three the grace of the head razia capitis in latin and here we have a dogma sanctifying grace overflows from christ the head to the members of his mystical body this is ascent communist grade of certainty sanctifying grace overflows from christ the head to the members of his mystical body i would say that the grace is the sanctifying grace overflows from christ through the neck which is mary so sanctifying grace overflows from christ the head to the members of his mystical body through the blessed virgin mary who is the neck that's what i would say and that's what the many of the saints say and we'll probably get to that when we reach the portions on mary in this wonderful book we're reading pope pius xii declared in the encyclical mystique corporis in 1943 saying quote from him there flows out into the body of the church all light through which the faithful receive supernatural enlightenment and every grace through which they become holy as he himself is holy christ is the founder and the originator of holiness grace and glory well up from his inexhaustible fullness end quote christ's fullness of grace which derives from the hypostatic union is the reason why the grace of christ the head overflows to the members of his mystical body christ's grazia singularis or personal personalis is therefore also grazia concerning the word incarnate who is full of grace and truth saint john says quote and of his fullness we have all received and grace for grace end quote that's from john 1 16. saint paul teaches that christ as man is the head of the church which is his mystical body ephesians 1 22 and following says quote and he hath subjected all things under his feet and have made him head over all the church which is his body end quote compare ephesians 4 15 and following colossians 1 18 romans 12 4 and following first corinthians 12 12 and following just as a person's life is regarded as being sighted principally in his head cited or situated principally in his head so the supernatural life power of grace flows from christ the head to the members of his mystical body compare the summa the reference is given in regard to the mode and manner of the bestowal of grace by the head to the members of the mystical body it must be observed that christ as god bestows grace that is of his own power as man on the other hand instrumentality only that is as an instrument of the godhead by reason of his divine dignity he merited grace cause maritoria through his human activities especially through his passion and death he confers grace which proceeds from god as cows of prince principalis upon individual souls through the ordinary channels and by means of the sacraments instrumenta separate you can see the reference to the summa for that the activity of christ the head in bestowing grace extends to all the members of the mystical body to the actual members who are associated with him through sanctifying grace or at least through faith and also to the potential members who are connected with him neither by sanctifying grace nor faith but who have the potentiality of becoming actual members of his mystical body the damned alone are excluded from his beneficent influence wow see the zuma for more on that so the activity is worth rereading the activity of christ the head and bestowing grace extends to all the members of the mystical body let's let's read this very carefully the activity of christ the head in bestowing grace extends to all the members of the mystical body to the actual members were associated with him through sanctifying grace so i'm in the state of grace because i went to confession a couple hours ago so i'm part of this first category i'm an actual member of christ mystical body okay or at least through faith so someone who's not in sanctifying grace but is a member of the body through faith that's the next level and also to the potential members wow who are connected with him neither by sanctifying grace nor faith but who have the potentiality of becoming actual members so the two kinds of people there the those who are the reprobates destined for hell and everyone else okay this is powerful now this is uh from the summa you can look this up okay now is this infallible is this infallible i hope it is because that's that's very good news for my non-catholic brothers and sisters you don't need to be in the state of grace to receive this grace of christ the activity of christ the head restoring grace you don't need to be in a state of grace you just need the potential to have the faith by cooperating with the gate grace that christ is bestowing on you and then once you have that faith you can go to confession and put yourself in the state of sanctifying grace so the actual grace that christ is giving applies to everyone but the reprobate who god knows are destined for hell everyone else is going to be catholic they're all part of the mystical body and they're all on their way in just like vatican ii says they're that's exciting three the perfection of christ's human three the perfection of christ's human item 28 christ's power and here we have a dogma christ's humanity as instrument of the logos possesses the power of producing supernatural effects this is a certain grade of certainty on this dogma christ's humanity as an instrument as instrument of the logos possesses the side by side with its own proper power which it has either from nature or from grace christ's humanity as instrument of the word possesses instrumental power vertus virtus instrumentalis of producing all supernatural works in the physical order otherwise known as miracles and in the moral order forgiveness of sin sanctification which serve the purpose of redemption instagram omnia sorry for my greek uh my latin i'm sorry let me read that first sentence without all the parenthesis excuse me side by side with its own proper power which has which it has either from nature or from grace christ's humanity as instrument of the word possesses instrumental power of producing all supernatural works in the physical order and in the moral order in all these operation operations christ's godhead is the cause of principalis principle cause his humanity is the causa instrumentalist seiyuu ministerialis the instrumental cause but in a unique fashion as it is an instrument which is continuously hypostatically united with the word instrument see the sun when the references are given i like uh going back here to this vertus propria and the virtues instrumentalist virtue when we think of virtue we don't normally think of power but that's how they're translating vertus propria as proper power okay virtue i think of excellence manliness veer means man the excellence of being a man living up to your human nature right god's glory is man fully alive or whatever that saying is um virtue but they're translating that as power and i think about the first commandment and how it relates to the ninth and tenth commandments and how the ninth is intimacy and the tenth i think of as power right because intimacy is your neighbor's wife power is your neighbor's ox that's how i think about the ninth and tenth commandments when you're coveting your neighbor's wife you're coveting an illicit intimacy when you're coveting your neighbors ox you're coveting your na you're coveting power right but we're supposed to find our intimacy in god and our power in god very interesting so i'm going to meditate on this in the context of virtue and the power of god interesting stuff the sacred moving on the sacred scriptures manifest the power of christ's humanity in his many miracles for example in his healing of a sick person and the outpouring of his power on the sick luke 6 19 says quote and the multitude sought to touch him for a virtue went out of him and healed all end quote fascinating a virtue went out of him power went out of them compare luke 8 46 excuse me compare luke 8 46 which says quote somebody hath touched me for i now for i know that virtue is gone out of me end quote christ attributed attributed to himself as the son of man that is as man the power of the forgiveness of sins matthew 9 6 says quote the son of man hath power on earth to forgive sins end quote he attributes to his flesh and blood in the eucharist the supernatural communication of life quote he that eateth my flesh and drinketh my blood hath everlasting life end quote john 6 55 in his prayer as high priest he confesses that the father has given him power over quote all flesh and quote that is over all mankind quote as thou hast given him that is to say the son power over all flesh that he may give eternal life to all whom thou hast given him and quote that from john 17 2 the fathers regarded christ's humanity as an instrument of the godhead and for this reason ascribed to the flesh of christ the power of giving life so instrument of god had we have in greek here organome is like an organ an instrument an organ and you can compare saint athanasius in the references given and then the uh power of giving life that's in the flesh of christ is rendered in greek as sarcs sarx means flesh and zou means life i mean the rendering giving life i guess definite supernatural effect through the power received from god the scot scotus teach a moral efficacy only tradition is more in favor of the domestic teaching so my boy uh blessed john don scotus isn't always right obviously but two heirs human to forgive divine chapter 2 the defects or the possibility of christ's human nature item 29 this will be the last one i read today probably item 29 christ's capacity for suffering the corporeal defects of christ defectus corpuris and here we have a dogma christ's human nature was possible to defeat a dogma christ's human nature was possible the monophysit the monophysite sect of the not sure what that would possibly mean the monophysite sect of the aferto founded by bishop haley carnassus at the beginning of the 6th century taught that christ's body was incorruptable from the beginning of the incarnation that is he was not subject to dissolution and decay this view necessarily leads to the denial of the reality of the passion and death of christ so incorruptable is rendered in greek here as as against this view the church in its symbols of faith teaches that christ really suffered and died the fourth ladder and council and the union council of florence expressly stress not merely the fact of the passion but in his humanity he was made capable of suffering and passable that is capable of suffering by reason of the humanity the messianic prophecies of the old testament foretell the grievous suffering of the coming redeemer isaiah 53 4 says quote surely he hath borne our infirmities and carried our sorrows end quote compare psalm 21 and psalm 68 according to the testimony of the evangelists christ was subject to the general defects of the body such as hunger matthew 4 2 thirsts thirst john 19 28 weariness john 4 6 sleep matthew 8 24 suffering and death christ's passion was intended to be a compare first peter 2 21 that's how i see christ's passion primarily as a model to the faithful the vicarious atonement i still don't understand the father's other than the fact that of course we need to uh have an infinite uh redemption for an infinite uh offense to god right it needs to be a man who does it it needs to be a god man who does it the father's general conviction of christ's possibility finds expression in the unanimous rejection of docetism the chief opponents of aphthatodositism were the monophysite patriarch severus of antioch and on the catholic side leonithius of byzantium who died about 543 a.d individual fathers like saint hillary of poitiers who died in 367 and hezekiah of jerusalem who died after 4 51 believed that impossibility was christ's normal condition and that he produced the capacity for suffering only through a special effort of will or so he believed that his impassibility obtained through a special effort of will or through a miracle the view of saint hillary was a subject of keen discussion in the theology of early scholasticism some of the school men for example abellard's people hermann rejected it as an error others for example petrus lombardus interpreted it in a favorable fashion others for example philip of harvingst adopted it others for example stephen langton maintained that saint hillary had himself recanted his error in christ by virtue of his freedom from original sin bodily defects were not as in other men consequences of original sin but he voluntarily adopted them in order a to make the vicarious atonement for the sins of mankind b to demonstrate the reality of his human nature and c to afford mankind a model of patience in i think that's worth re-reading in christ by virtue of his freedom in christ by virtue of his freedom from original sin bodily defects were not as in other men consequences of original sin but he voluntarily adopted them in order a to make vicarious atonement for the sins of mankind b to demonstrate the reality of his human nature and c to afford mankind a model of patience in the bearing of suffering references are given to the summa these defects were however natural to christ because they belong to human sins are given to the summa again christ's work of redemption required only that he assumed the general human he did not assume particular defects for example illness of his body or soul references are given to the summa i'll read that again with the parenthesis this time christ's work of redemption required only that he assumed the general human defects of human nature such as i mean as such for example hunger thirst weariness feeling of pain mortality which do not contradict his intellectual and moral perfections and a parenthesis he did not assume particular defects for example illness of his body or soul references are given to the suma 2 the emotions of christ's soul passiones anime by the passions and impassiones anime are understood the emotions of the sensual appetite proprisime di cuntur pasiones anime affectsiones a petitus sensitivi see the summer for more on that and here we have a dogma christ's soul was subject to sensual emotions it's a scent certa dogma christ's soul was subject to sensual emotions according to the testimony of holy writ christ possessed a truly human soul with corresponding emotions for example sadness fear anger love joy and many references are given there he wept with emotion at the site of the city of jerusalem doomed to destruction because of its unbelief and at the grave of his friend lazarus and rejoiced in the holy ghost as he thought of the efficacy of the grace of god many many references are given in that paragraph you can look those up at your leisure the sensuous emotions pertain to the nature of mankind and are therefore also natural to christ in consequence of his freedom from concupiscence however in christ they could not be directed towards an unlawful object could not arise in him without his consent or against his will and could not achieve dominion over his reason theologians therefore following saint jerome call them propaciones or initiatory excitations and not passions properly so called on account of their being free from moral disorder the greek fathers call them pathy compare st john damascene and the references given there so that's all i'm gonna do for now i don't think i'll do any more today possibly i might do one more today and we'll see how it goes tomorrow not sure but it's exciting stuff next time i'll start part two the work of the redeemer chapter one the redemption in general item one the purpose of the incarnation and we'll have a nice dogma to contemplate the son of god came in in order to redeem men so we're starting to vicarious talmud all that sort of thing that's coming up so thanks for being there thanks for watching and thanks for listening and we will talk very soon take care of and we will talk very soon take care of yourselves god bless