Are there not, however, in the human nature united to the person of God the Son and in the faculties of its soul certain created realities of the gratuitous order which unite it to God?
Yes, but it is not by these that it is united to the Person of God the Son; they are, on the contrary, consequences of this union such as the transcendency of the union demands (VI. 6).
What are these created realities?
They are, first of all, habitual grace in the essence of the soul; then in the faculties all the virtues with the exception of faith and hope; and all the gifts of the Holy Ghost; also all graces gratuitously given, the object of which was the manifestation of the divine truth to the world, not excepting prophecy in so far as it implies the prophetic state properly so-called (VII. 1-8).
What was and what is the rôle of the habitual grace in the essence of Christ's soul?
The rôle was, and will be through all eternity, to make this soul, by participation, to be what the divine nature is in itself, by essence; and to impart to the soul through its faculties the principles of divine activity which are the virtues and the gifts (VII. 1).
Why did Christ's human nature have all the virtues except faith and hope?
Because these two virtues imply an imperfection such as was incompatible with the perfection of the soul united to the Person of God the Son (VII. 3, 4).
In what does this imperfection consist?
In this, that faith implies that one does not see what one believes, and that hope bears one towards God not yet possessed in the beatific vision (ibid.).
Next - The Catechism of the Summa - Tertia Pars - IV. OF THE PRIVILEGES OR PREROGATIVES OF THE HUMAN NATURE UNITED TO GOD THE SON, VIZ., OF HABITUAL OR SANCTIFYING GRACE; OF THE VIRTUES AND GIFTS OF THE HOLY GHOST; AND OF THE GRACES GRATUITOUSLY GIVEN (B)
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