Scotus Academicus, Tomus septimus: De Incarnatione Verbi Divini

Note 1. Men universally can be viewed in a fourfold state: namely of beatitude, damnation, pilgrimage, and purgation. The first state comprehends all the Blessed, who enjoy intuitive vision of God and most eminent love, and delight in his eternal delectation and felicity. The second state involves all those who are addicted to eternal torments and have no hope of attaining beatitude. The third embraces all men wayfarers whether just or sinners, whether faithful in act or in potency, that is who have faith de facto, or will sometime receive it; whether infidels in act, who are at some time to be illuminated with faith, or infidels in potency, that is all those dwelling in unbelief who shall never be illuminated with light of truth. Finally the fourth state signifies all souls abiding in Purgatory, having indeed faith, hope, and charity, who nevertheless have not yet paid every debt of divine justice for faults committed. But it is asked whether with respect to all men universally beheld in this fourfold state Christ is called head properly.

Note 2. From Alexander of Hales, in the place praised, that although Christ the Lord can be called head of men; either because he has principality, by which reason a King is called head of the Kingdom; or because he surpasses all creatures in dignity and nobility, by which reason he could be deemed head of men and Angels, as the lion is called head of animals, because he is most noble; or because he provides for individual men; in like manner as the Father of a family is called head of his household, because he provides for and administers to each what is necessary; or because he himself receives from the Holy Spirit all fullness of grace, as the head receives from the soul fullness of life:

Nevertheless, he says, by its proper reason a thing is called head through the character of influx, just as from the very head there is influx of sense and motion according to its diverse parts; because from the forepart of the head flow nerves through which sense flows to the members; but from the hinder part flow nerves through which motions flow from the soul to each member. Similarly Christ inflows sense and motion into the Church spiritually: sense indeed he inflows through faith: motion truly through love (for he inflows sense of faith and motion of love); and on that account he is properly called Head of the Church. Whence as we see that the head in a certain manner plays the part of soul in moving the body and consulting it through sense: so it is with Christ with respect to the Church; because he stands related to it in the character of mover and consulter through sense of grace, which he inflows into it. Whence he himself is head of the body of the Church. Gloss. To the head all things are subject so as to act: but that thing, namely the head, spoken of above acts so as to consult; because the head in a certain manner plays the part of soul. In this that it says so as to act, it shows how motion comes about from the head into the members. In this that it says so as to consult, it shows that sense is from it in the members.

Note 3. Acts which Christ exercised, or even now exercises, in the character of head of men and Angels can be considered in twofold difference: for either those are such whereby he merited for Angels and men sanctifying grace and other supernatural gifts; or those are such whereby sanctifying grace and those gifts de facto and really are given to Angels and men from merit of Christ, and through his influx; between which, as Isambertus learnedly notes disp. 2. art. 5., this is the difference, that the former acts require actual existence of their cause while they are elicited de facto, and that habitual grace concur physically and efficiently to their elicition — namely in that manner in which supernatural habits concur in acts proportionate to themselves: but the latter by no means require actual existence of their cause; but suffices alone prevision of their futurition and moral motion exciting the principal agent itself; by which reason the merits of Christ foreseen moved God to bestow grace not only upon Angels, but also upon the first parents and fathers of the Old Testament. These things thus premised, let there be

First Conclusion. — CHRIST THE LORD TRULY IS ACTUALLY HEAD OF THE BLESSED: BUT NOT OF THE DAMNED, BOTH IN ACT AND IN POTENCY.

The first part is evident: since the Blessed have not attained their beatitude and happy lot except through grace granted them in view of merits of Christ, as we shall prove elsewhere, especially in the Treatise On grace, where we shall demonstrate that grace was granted to all and each men in view of the merits of Christ.

The second part also is clear; for the damned are incapable of grace and glory: therefore with respect to them Christ is neither in act nor in potency head. The consequence appears; since Christ does not have the character of head except on account of actual or potential influx of grace and glory and supernatural gifts. The antecedent also is certain; for the damned are in a term altogether unvariable, and outside the state and hope of obtaining grace and attaining beatitude: therefore they are altogether incapable of receiving influx of grace or glory.

You will say 1. It is probable that some damned have some solace: for we judged more probable that children without baptism departing this life before use of reason and liberty are not tormented with pain of sense. Similarly very many Theologians deem probable with the Doctor, that the damned are not to be tormented eternally for lighter and venial faults, which demand only temporal satisfaction and punishment: but they do not obtain that solace except from merits of Christ: therefore Christ has some influx into them; and forthwith he is their head, because the head inflows only into members conjoined to itself: — I answer, permitting the major, denying the minor; for that solace is not conceded them in view of merits of Christ, but only from the general providence and justice of God, which renders to each one according to his works, nor punishes anyone beyond demerit.

You will say 2. In the damned baptized and initiated into sacred orders remain the characters of baptism and order: but those characters were impressed through these sacraments only from the merits of Christ, because they are effects of the sacraments, which have no effect except through Christ: therefore not only in potency but also in act Christ is head of such damned. — I answer, that those characters were impressed indeed first through influx from Christ the head: therefore by their nature and proper institution they are ordained toward supernatural good of grace and glory, and therefore as long as they are ordained toward, or can be ordained toward, that good they must be called effects of that influx which is from Christ the head: but in the damned they are neither further ordained, nor can be ordained, toward such supernatural good, but rather remain in them for torment and ignominy; whence on account of characters of that sort Christ is not deemed de facto head of the damned who are signed with them.

Second Conclusion. — CHRIST THE LORD IS ACTUALLY HEAD OF ALL WAYFARING FAITHFUL, BOTH OF THE JUST AND OF SINNERS: BUT HE IS ONLY IN POTENCY HEAD OF INFIDELS. This Conclusion as to both parts is common among Theologians; of which

The first stands as to the just faithful: for Christ is deemed head of those into whom he has influx of spiritual life: but he has such influx into faithful sinners; since they, however much offended with God through sin and held in hatred by him, are nevertheless united to Christ by the bond of faith, which is the principle and seedbed of spiritual life: seeing that in faith as in root and foundation the whole spiritual structure is fixed: therefore he is deemed their head. Next, Christ is head of all those who are truly of the body of the Church: but all the faithful, even if they exist in mortal sin, are members of the true Church, at least secundum quid, because although they do not have perfect and complete union with Christ through charity and sanctifying grace: nevertheless they are united through faith and hope, and likewise through other supernatural gifts, which they receive from God only in view of merits of Christ: therefore Christ is their head. The major stands, since Christ is head of the Church, he is also head of all who pertain to the Church. But the minor appears from the Treatise On the Church, where it is declared that sinners who have not abjured nor extinguished faith are members of the Church.

The second part also is admitted by all; for all infidels, as long as they live, can receive influx of spiritual life from Christ; since to them the Gospel can be preached, and they can attain grace of baptism: and forthwith become faithful and members of the Church. Moreover Christ poured out his blood for them, and offered his merits to the eternal Father for each man. Whence that most precious blood of itself is most sufficient for obtaining grace of conversion, whereby each man, for whom it was shed, may receive himself toward faith and be made members of the Church in act. Finally, infidels have free will, which by God can be bent from evil into good. Whence although they are not in act of the Church, they are nevertheless of it in potency — which potency indeed of their incorporation among the members of the Church rests on this threefold foundation; namely preaching of the Gospel, which can be announced to them: blood of Christ shed for them: finally thirdly liberty of will. There can be added also actual help of grace granted by God to each man, whereby they can be made of the Church in act as faithful, if they would rightly use that aid.

You will say. Christ is not actually head of those who are not actually parts and members of the Church: but sinners, even if they are faithful, do not pertain to the Church, nor are parts or member of it: therefore neither is Christ actually their head. The major stands from what was said. But the minor is proved: first indeed from the Apostle saying to the Ephesians 5. that Christ loved the Church, and delivered himself up for her, that he might sanctify her, cleansing her with the laver of water in the word of life, that he might present to himself a glorious Church not having spot or wrinkle or any such thing, but that she may be holy and immaculate: secondly from the Holy Fathers, Cyprian epistle to Magnum, Jerome in exposition of the prefaced text of the Apostle, Augustine in many places, especially book On the Unity of the Church, chapter 21. And their reason is, because sinners are members of the Babylonian city, whose head is the devil: therefore they cannot be members of the city Jerusalem, that is of the Church. St. Augustine proves the antecedent lib. 14. De Civit. Dei, c. 28. where he teaches that as love of God even unto contempt of self builds the city Jerusalem, so love of self even unto contempt of God builds the city Babylon: but the faithful existing in mortal do not love God even unto contempt of self — nay rather they love themselves even unto contempt of God. Thirdly, the Council of Trent, session 6. chapter 7., says charity is that whereby man becomes a living member of Christ. Finally, from the Symbol of the Apostles the Church is called holy: but if evil men were of the Church, since their number far exceeds the just, she would rather have to be called sinful than holy: therefore sinners are neither to be called of the Church, nor consequently Christ is their head. — I answer, granting the major, denying the minor; and to the text of the Apostle I say that it is not to be understood of the Church as she now is militant on earth; but as she will be in the future, as St. Augustine expounds book 2. of Retractations, chapter 14.: Wheresoever, he says, mention is made of a Church having no spot, nor wrinkle, it is not thus to be understood... — but that they are truly members of the Church because they are united in act to Christ and the other members through faith, which is supposed to be in them. — To the Holy Fathers I say, that they judged the wicked not to be members of the Church as to final being, although they are its members as to formal being, that is as to end and fruits, for the sake of which the Church was instituted, because for this the Church was instituted, that men might sometime be endowed with eternal beatitude. Whence Augustine everywhere says: To be in the Church is to adhere to the just, as chaff is on the threshingfloor and adheres to wheat until either by judgment of the Church they be separated through excommunication, or they themselves of their own accord leap forth outside the Church persecuting or contemning the same, or finally they be exterminated by God through death into eternal damnation and be assigned as chaff to fire. — To that which says the wicked to be members of the devil: I answer they merit to be members of the devil, and by faith members of Christ — To that which is subjoined that we profess in the Symbol the Church to be holy, I answer she is called holy, first, because the whole is denominated from the principal part: but the just are the principal part of the Church. Secondly, because she contains within herself all instruments and all means of sanctification of men instituted by Christ, namely word of God, sacraments, order of justice to be kept, and the whole treasure of merits of Christ the Lord. Thirdly, because she sanctifies ministerially through those things which she received from Christ, in the manner medicine is said to be sound because it heals. Fourthly, holy is she called, because outside her there is no true holiness. Fifthly, because with blood of Christ she is consecrated. In that manner temples are called holy after consecration. Finally sixthly, holy is she named, because stable, firm, inviolable, she perseveres forever.

You will say 2. Members of some body cannot be contrary to each other: but the just and sinners are mutually opposed among themselves; seeing that Ecclesiasticus 33.: Against evil good is set, and against the just man the sinner: therefore a sinner cannot be a member of the Church. — I distinguish the major: members of a natural body cannot be contrary to one another, I concede: members of a mystical body, I deny: for it suffices that these agree together in certain things although they dissent in others: whence for sinful faithful to be deemed members of the Church, it suffices that with the just they agree in faith and hope, and likewise in supernatural gifts, and in characters of Baptism, Confirmation, or Order.'

You ask. Whether Christ is deemed head of men also, not only as to soul, but even as to body? — Our Alexander of Hales affirms in the praised place § 1., and proves first from that of the Apostle 1 Cor. 6.: Know you not that your bodies are the members of Christ? therefore he himself is head of our bodies, as also of our souls. He proves secondly, because

our bodies have a double conjunction with the body of Christ; because they are of the same species: conjunction truly which is on account of perfection can be twofold: because it is perfection of nature, and so soul is perfection: and it is perfection of our sanctification, and this is the Holy Spirit. It must be said therefore, that attending to perfection of nature, which is soul, thus our bodies, and body of Christ have not one perfection; because other is the soul of Christ, which perfects body according to number, and not our bodies; but our bodies have one perfection, taking perfection of sanctification, which is the Holy Spirit: for perfection of body is not only soul, but also Holy Spirit, of whom our bodies are temple, as we read: know you not that your members are temple of the Holy Spirit? but soul perfects as to being of sanctification.

But the same Holy Spirit, who sanctifies the body of Christ, sanctifies also our bodies; when we are in faith and charity: from this special sanctification disposition is impressed, and pertains to glory of resurrection. Whence the Apostle proves by this glorious resurrection of bodies saying: If the Spirit of him that raised up Jesus from the dead dwell in us, he shall quicken also our mortal bodies, because of the Holy Spirit inhabiting in us.