Reply Obj. 2: As disposition in the order of generation precedes the perfection to which it disposes, in such things as are gradually perfected; so it naturally follows the perfection which one has already obtained; as heat, which was a disposition to the form of fire, is an effect flowing from the form of already existing fire. Now the human nature in Christ is united to the Person of the Word from the beginning without succession. Hence habitual grace is not understood to have preceded the union, but to have followed it; as a natural property. Hence, as Augustine says (Enchiridion xl): "Grace is in a manner natural to the Man Christ."
Reply Obj. 3: The common precedes the proper, when both are of the same genus; but when they are of divers genera, there is nothing to prevent the proper being prior to the common. Now the grace of union is not in the same genus as habitual grace; but is above all genera even as the Divine Person Himself. Hence there is nothing to prevent this proper from being before the common since it does not result from something being added to the common, but is rather the principle and source of that which is common. _______________________
QUESTION 8
OF THE GRACE OF CHRIST, AS HE IS THE HEAD OF THE CHURCH
(In Eight Articles)
We must now consider the grace of Christ as the Head of the Church; and under this head there are eight points of inquiry:
(1) Whether Christ is the Head of the Church?
(2) Whether He is the Head of men as regards their bodies or only as regards their souls?
(3) Whether He is the Head of all men?
(4) Whether He is the Head of the angels?
(5) Whether the grace of Christ as Head of the Church is the same as His habitual grace as an individual man?