Scotus Academicus, Tomus septimus: De Incarnatione Verbi Divini

1. From our Alexander there ibidem 2. § 1., Christ can be called head of some members in four manners: namely according to dignity and external governance and denomination; or according to influx of a certain illuminating grace and accidental glory; or according to influx of justifying grace and essential glory; or finally according to conformity of body with head. It is certain however, he says, art. 2. § 1., that Christ qua man is not head of Angels simply by reason of conformity; but only secundum quid; because he is not conformable to Angels in nature simply, but inasmuch as the rational soul, as to the superior intellective part, has conformity with the Angels; for although Angelic nature and soul of Christ like ours are not of the same species, they are nevertheless of the same character, at least generically, because they concur in substantial spiritual nature. It is likewise certain that Christ is inferior to the Angels according to humanity; seeing that humanity taken in itself is of far lower dignity than Angelic nature. Whence the Apostle to Heb. 2. adapts to Christ that Psal. 8.: Thou hast made him a little less than the Angels. And subjoins: But we see Jesus, who was made a little lower than the Angels, crowned with glory and honour because of his passion of death; whence remains difficulty whether Christ be head of Angels by reason of denomination and influx.

Note 2. From the same Alexander art. 3. § 4., that Christ inflows grace into body of Church and its members in three manners:

In one manner through mode of merit: in another through exemplary mode: in third manner through mode of head. Through merit-mode grace is in us from Christ himself man; because it is he who merited for us grace whereby our sins would be remitted, and grace whereby we would know and love him, and this he merited for all believing in him and loving him; according as is had: as through disobedience of one man many were constituted sinners, so through obedience of one man Christ many are constituted just. In second manner he inflows into us grace through exemplary mode: for as we see that exemplar stands toward example, and in some manner example is drawn out from exemplar, so in Christ man himself there is exemplar proposed of grace, unto which we ought to fit and conform ourselves. Whence he is book of life, according to which our own, that is sciences which are books, must be written, as is had in Apocal. 20. And that drawing-out is signified: first man from earth earthy, second man from Heaven heavenly: therefore as we have borne image of earthly, let us bear image of heavenly. Third manner of influx from him is through mode of head; but there is a certain love and natural appetite of head toward members: for head itself loves members with certain natural love: whence animal spirits, which are in head, from this love run down from head into members; whence if some member ache, spirits run together from head toward that aching part, and there collect. Influx therefore of head into members, that they may sense and move, is through natural love; and this appetite animal spirit flowing from head into members or in members fulfills. According to this it must be said, that uncreated spirit, through whom communion of whole Trinity is ours — namely Holy Spirit, abounds in our head namely Christ, and desire belongs to Christ himself and his blessed soul that we share his Spirit. But Spirit himself fulfills desire which Christ has toward us; on account of love which he has toward us. And in this manner is influx of grace from Christ head into body of Church. Whence Hugh: as spirit of man descends through mediation of head into members to vivify them; so Holy Spirit through Christ comes unto Christians: whose plenitude indeed is in head: participation truly in members.

Note 3. That Christ the Lord truly merited grace and glory for Angels: partly because he is final and exemplary cause of their beatitude; partly because he is meritorious efficient cause of predestination of the same through future and foreseen merits: partly because Christ was proposed to them from instant of their creation as object toward which they were bound to tend and earn; for they also were wayfarers, and had those supernatural gifts whereby one commonly arrives at beatitude through merits of Christ foreseen, as below will appear treating of merit of Christ.

First Conclusion. — CHRIST THE LORD, QUA MAN, IS HEAD OF ANGELS ACCORDING TO DIGNITY AND INFLUX.

It is proved from the very oracle of Christ the Lord; for he himself roused from the dead said Matthaei 28.: All power is given me in heaven and on earth. And Apostle Peter 3.: Being gone forth into heaven, he said, Angels and Powers and Virtues being subjected to him. And Paul in Epistle to Ephesians honors that principality of Christ the Lord with signal and luculent proclamation, preaching operation of divine power and virtue, which he wrought in Christ: Raising him up from the dead, and setting him at his right hand in the heavens above all principality and power and virtue and dominion and every name that is named not only in this world but also in that which is to come: and all things he subjected under his feet. Of all therefore, not only men but also Angels both good and evil, Christ is Lord, and holds all subjected, and shall hold especially after judgment, when all his enemies shall lie under his feet. — This truth is gathered also from 2. Coloss., where the Apostle calls Christ head of every principality: In Christ, he says, dwells all fullness of Divinity corporally, and you are filled in him, who is head of all principality and power. But manifestly fullness of divinity does not dwell in Christ according to divine nature, but according to human. Whence subjoins the Apostle: In whom also you rose again through faith of operation of God, who raised him from the dead; for resurrection befits only Christ qua man. Similarly the Apostle to Heb. chapter 2. adapts to Christ, as we said, that Psal. 8.: Thou hast made him a little less than Angels: with glory and honor thou hast crowned him, and hast set him over works of thy hands, all things thou hast subjected under his feet. And immediately subjoins: For in that he subjected all things to him nothing left him unsubdued.

He proves secondly from the Holy Fathers. For Jerome expounding the aforesaid words of Epistle to Ephesians says: Not only of men but also of Angels, of all virtues whatsoever and rational creatures, the Church can be understood. Similarly St. Ambrose epist. affirms Christ to be head of Angels even as of men, and that force inflowing into body from head to permeate them too:

In whom (Christ) not only of holy men, he says, but of all believers, all rationables too, virtues and powers, I judge connection of faith and spirit must be received: so that through a certain harmony of virtues and ministries one body of all spirits of rational nature adhere to its head Christ, joined thus in framework of building that not even touch of juncture of individuals adhering seem discordant.

St. Cyril subscribes, book 5. on Isaiah, explicating those words of chapter 54. rejoice barren, where he says: Through Christ himself every spiritual fruit-bearing both in holy Angels and in ourselves is implanted: whence book 9. On adoration in spirit, he thinks this consociation of Angels into the same body of Church wrought through Christ mystically adumbrated in description of Tabernacle, wherein hangings are said to have been, upon which figures of Cherubim were interwoven: Whereby, he says, the thing signified highest and lowest to be conjoined, and the Church which dwells on lands to be linked with celestial ones. The same St. Augustine teaches in Psal. 36. concio 3., where he says: Christ is head, whose members are all who from beginning were just, conjoined even to legions of Angels and armies.

By reason also this truth is confirmed: Christ is head of all those who concur to integrity of the same mystical body of the Church: but the Church is integrated of Angels as well as men as one mystical body, and one spiritual city: therefore Christ is head of all these. The major stands from what was said. But the minor is proved from parable about Shepherd and sheep, Luke 15., in which one sheepfold is asserted, to which pertain 99. sheep left in desert, whereby multitude of Angels is signified, and that lost and wandering sheep which most zealous Shepherd seeks, namely human kind. — It is confirmed by that Heb. 12.: You are not come to a mountain that might be touched, and accessible fire, but you are come to mount Sion, and city of living God Jerusalem heavenly, and company of many thousands of Angels, and Church of firstborn, who are enrolled in heavens: with which words St. Apostle extols the Church above Synagogue, from this that Synagogue came to touchable mountain: but Church to celestial mountain Sion, or to union and company with Angels. — It is confirmed moreover from this, that conditions of head befit Christ qua man with respect to Angels. For first, he surpasses them in order of dignity, as Apostle proves Heb. 1.: Made so much better than Angels, he says, as he hath inherited a more excellent name than they. Secondly, he is more eminent and perfect than they in spiritual goods, and nearer God: Unto which of Angels said he at any time: Sit at my right hand? says the Apostle. Thirdly, he inflows into them grace and glory, as will appear in following Conclusion.

You will say 1. There ought to be some conformity of nature between head and members: but there is none between Christ and Angels: therefore, etc. — I distinguish the minor: there ought to be omnimodal and simple conformity, I deny: secundum quid, I concede. Since Christ, as man, concurs with Angels at least generically by reason of soul, which since it is spiritual substance concurs with purely spiritual Angels at least generically. Add that Christ as man, and Angels appear to be of same species, at least moral — namely inasmuch as they have same species of charity, sanctifying grace, and beatitude.

You will say 2. Christ is head of those whose spouse he is: but Christ, as man, is not spouse of Angels: therefore not their head. — I answer first, major can be denied, because closer congruence is desired between bridegroom and bride than between mystical head and members. I answer secondly, that although Christ as man be not so properly called head of Angels as of men: nevertheless somewhat he is even spouse of Angels, as St. Bernard teaches sermon 27. on Canticles with these words: When he had bride adhering to him from beginning, it pleased him to continue Church from multitude of Angels and of men, and unite her who is of heaven, that there be one bride and one bridegroom.

Second Conclusion. — CHRIST THE LORD INFLOWS INTO ANGELS NOT ONLY ILLUMINATIONS AND ACCIDENTAL BEATITUDE, BUT ALSO SANCTIFYING GRACE AND ESSENTIAL GLORY.

This is gathered, and proved by same authorities of Holy Fathers whereby first Conclusion was confirmed: First part St. Dionysius luculently expounds book On celestial hierarchy, chapter 7., where he teaches Angels instructed by Jesus as supreme Pontiff, and thoroughly taught arcane mysteries:

Inferior orders of heavenly substances, reason consistent demands, by higher ones are more scientifically taught deifying operations: but those above all eminent, by principal deity itself, as far as lawful, initiated with illuminations. For some things of those they report learning from prior ones — that Lord of celestial virtues and law of glory is he who, as befitted man, assumed into heaven; others truly questioning Jesus himself, desiring to learn science of divine operation for us, which Jesus himself through himself with much interposed imbued with sacred names, and imparts knowledge through primal communication of his benign efficacy toward men.

Christ therefore first teaches Angels per se, and opens to them arcana of holier mysteries, not only qua God he is, but even as man: therefore truly he has influx into Angels.

Our Alexander proves same truth in place praised above, saying Angels receive from Christ cognition of truth, and honor, and sweetness, and delight.

Cognition of truth, because they are taught by himself; nay through Church too, which is his body, mystery of Incarnation became known to them, nor do they blush being taught through it: whence Apostle: That manifold grace of God might become known to principalities and powers in celestials through Church according to praefinition of ages, which he made in Christ Jesus our Lord. Likewise, as Gloss there says: may become known through Church, which receives gifts of God; that is, through Apostles preaching in Church principalities and powers, that is diverse orders of Angels, who are in celestials, that is in heaven, where we also shall be. For blessed Jerome says Angelic dignities did not fully understand aforementioned mystery until passion of Christ was completed and preaching of Apostles dilated among nations. — Likewise they receive honor, which is attended to as toward reparation or restoration of ruin of Angelic: for no small thing had been detracted from them; through Incarnation and Passion reparation or restoration of ruin of Angelic is wrought through men filling number of those Angels themselves, according as is had: He shall judge among nations, he shall fill ruins, etc. Blessed God and Father of our Lord Jesus Christ, etc. Who proposed in him dispensation of fullness of times to restore all things in Christ, which in heaven and which on earth are in him, etc. Gloss says: proposed to restore, that is reduce to first state all destroyed through sin; Angels and men: because through restoration of man ruin of Angels is repaired, what things are in heavens are renewed — namely that fell in Angels is restored in men. — Likewise they receive sweetness and delight from humanity itself of Christ: for they have great delight and sweetness in contemplation of divinity, but when they see divinity in humanity, another mode of sweetness is theirs. Wherefore Peter says: into whom Angels desire to look. And on this account it is said: hills flowing milk and honey. Hills are Angels, who before incarnation flowed honey in sweetness of contemplation of divinity in themselves: but from incarnation flow with sweetness of contemplation of divinity in humanity, which is signified through milk.

The same truth holds of accidental beatitude; for all Angels, according to the Apostle to the Hebrews 1, are ministering spirits sent in ministry for the sake of those who shall receive the inheritance of salvation; for all salvation of men is from Christ the Lord, and hence the Angels have joys at the salvation of men, according to that of Luke 15: There shall be joy before the Angels of God upon one sinner doing penance; which joys, since they pertain to their accidental glory, it follows that Christ pours into them accidental glory.

The same truth the Seraphic Doctor proves in article 2, question 3, where, in order to show that Christ truly has the influx of a head both in the Angels and in men, whether in those who preceded his incarnation or in those who followed it, and that according to more and less; he first notes that

sense in spiritual things is considered with respect to cognition; but motion with respect to affection and love, which is the weight inclining each spirit and drawing it to the place due to it: to pour in, therefore, motion and sense, is to cause in us faith and love, whether faith working through love, or knowledge and love.

But attention must be given, that knowledge and love are found in threefold difference: one kind, which regards the state of merit, and this is called gratuitous: another, in which consists the substance of the reward, and this is called glorious: a third, annexed to both, which is neither a difference of merit nor of reward, but of well-being. According to this threefold difference of knowledge and love, it must be said that the grace of the head flows into the members; uncreated grace effectively, but created grace meritoriously and dispositively: for on account of the merit of Christ's Passion promised to the Fathers who went before, God gave the grace of reconciliation: and on account of its exhibition he gives us the grace of reconciliation more abundantly: in which grace there is indeed the sense of knowledge and the motion of affection: and again on account of that Passion the door was opened, that glorious love and knowledge be given to all the members of Christ, in which consists the perfection of motion and sense. From the same source many mysteries are revealed to the Angels, that they may report many joys about their restoration, which is found to have been wrought through Christ; and therefore they too receive motion and sense.

There is proved also the third part, namely that Christ pours into the Angels sanctifying grace and essential glory; because a member as member ought to be constituted by the intrinsic and essential form of the body of which it is a member, and which gives being to the body and to each of its members, and not merely by something accidental and extrinsic: but the essential form of the Church triumphant is not mere illumination, or accidental glory, but sanctifying grace and essential glory, since God could confer such illuminations upon someone outside the Church triumphant, nay even upon someone in the Church militant: therefore the Angels are constituted members of the Church triumphant not only through accidental illuminations, but through the influx of sanctifying grace.

You ask. Since it is prior that Angels and men be united to Christ the head than that they receive his influx, just as it is prior that a scion be grafted into a tree than that it receive from it the vivifying influx by which branches and leaves receive nourishment?

I answer. The Angels were united first to Christ as to their head through those acts of faith and love by which they disposed themselves to justifying grace, and through the habits themselves of faith and grace; but men through sacraments received in reality or in desire. Nor does it stand in the way that this supernatural good, by which the Angels and men are antecedently united to Christ so as to receive his influx, is itself also from the merit of Christ; it is truly the office of the head, whereby he pours into members already ingrafted and united to him spiritual motion through grace, and other gifts of this kind. By reason of the prior influx he is generating and Father: by reason of the latter he is head. — From these things it follows that Christ is also the head of those who lived in the state of innocence, namely by reason of the faith which they had, and had they persevered longer therein they would straightway have had him coming in Christ; for the first parent knew through revelation the mystery of the Incarnation, as the Fathers note on Genesis 2: They shall be two in one flesh; which the Apostle also expounds concerning the marriage of Christ, Ephesians 5: This is a great sacrament, I say in Christ, and in the Church.

They ask. To these things moreover the Theologians ask, whether Christ is the head of every creature?

They answer. That it is so, especially Galatinus, book 7, On the Catholic Secrets of Truth, chapter 2; and the Apostle to the Colossians 1 confirms the same, calling Christ the First-born of every creature; not because he pours grace and glory into all creatures, since not every creature is capable of those gifts, but either by reason of empire and dominion, according to that of the Psalmist: Thou hast subjected all things under his feet, etc.; in which sense St. Jerome on chapter 1 to the Ephesians teaches that Christ is even the head of demons, because he is their victor and Lord; or because every creature through the Incarnation of Christ received a certain dignity; or because Christ uses all creatures for the salvation of the good; or because after judgment every creature will be renewed, according to Romans 8: The expectation of the creature waiteth for the revelation of the sons of God. Wherefore Theodoret on Hebrews 2, That he might taste death for us, says that the death of Christ brought profit to all creatures.