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Mysterium Esse Christi: Thomas Aquinas & the Supernatural Being of Jesus Christ

Published online by Cambridge University Press:  01 January 2024

Eric A. Mabry Open the ORCID record for Eric A. Mabry [Opens in a new window]
Eric A. Mabry*
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University of St. Thomas (Houston, TX)
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Abstract

For over 700 years scholastic theologians of varying degrees of allegiance to the text(s) of Thomas Aquinas have discoursed on the mystery of Christ's being (esse): Did Christ have one or two acts of existence? Yet despite this frequent and recurring quaestio, nevertheless only a handful of scholastic commentators pause to note that this is not simply a debate between rival scholastic ‘schools’ in regard to a theological mystery, but that in fact there is an inconsistency within the Angelic doctor's own texts. And while in more recent scholarship this discrepancy has not only been noticed but explicated in various ways, nevertheless it is the contention of this paper that a satisfactory exposition of the meaning of esse secundarium has not yet been achieved. Consequently, I propose in this paper that esse secundarium is the created, substantial, but absolutely supernatural participation of the human nature of Jesus in the uncreated communication of the divine esse of the Word and provide a robust textual defense of this interpretation.

Keywords

TheologyThomas AquinasChristologyIncarnationHypostatic UnionBeing of Christesse secundarium
Type
Original Articles
Information
New Blackfriars , Volume 104 , Issue 1109 , January 2023 , pp. 92 - 115
Copyright
Copyright © 2022 Provincial Council of the English Province of the Order of Preachers

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References

1 Przywara, Erich, Analogia Entis: Metaphysics—Original Structure and Universal Rhythm, trans. Betz, John & Hart, D.B. (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 2014)Google Scholar, 1.1.7: 304.

2 Mabry, Eric A., ‘The Hypothesis of Esse Secundarium: Positions and Interpretation’, The Lonergan Review 12 (2021): 79-102Google Scholar.

3 Thomas, ST IIIa, q. 2, a. 6, ad 3 (ed. Leonina, 11: 37b).

4 Thomas, ST IIIa, q. 6, a. 6, ad 2 (ed. Leonina, 11: 104b).

5 See Lonergan, Bernard, De Ente Supernaturali, in Early Latin Theology, vol. 19 of the Collected Works of Bernard Lonergan, trans. Shields, Michael, ed. Doran, Robert & Monsour, Daniel (Toronto: University of Toronto Press, 2011)Google Scholar, thesis 2: 80.

6 Thomas, ST IIIa, q. 7, a. 13, ad 3: ‘Gratia autem unionis non est in genere gratiae habitualis: sed est super omne genus, sicut et ipsa divina persona’ (ed. Leonina, 11: 125b). On the relatively v. absolutely supernatural distinction, see Lonergan, De Ente Supernaturali, thesis 2: 80 and ‘Mission and the Spirit’, in A Third Collection, vol. 16 of the Collected Works of Bernard Lonergan, ed. Doran, Robert and Dadosky, John (Toronto: University of Toronto Press, 2017), 25Google Scholar.

7 Thomas, ST IlIa, q. 2, a. 5, ad 2 (ed. Leonina, 11: 35a); q. 4, a. 2, ad 1 (11: 74b); q. 4, a. 3, ad 2 (11: 81b); q. 4, a. 4, ad 3 (11: 83b); q. 17, a. 1c (11: 219a).

8 Thomas, ST IIIa, q. 2, 2, ad 3 (ed. Leonina, 11: 25b); Scriptum in 3 Sent., d. 2, q. 1, a. 2, sol. 1, n. 39 (ed. Moos, 3: 39); d. 6, q. 1, a. 1, sol. 3, ad 2 et ad s.c., nn. 34 & 36 (3: 228); d. 10, q. 1, a. 2, sol. 2, n. 53 (3: 338).

9 Thomas, ST IIIa, q. 2, a. 5c (ed. Leonina, 11: 34a).

10 Thomas, ST IIIa, q. 17, a. 1c (ed. Leonina, 11: 220a).

11 Thomas, SCG 1.21 (ed. Leonina, 13: 63-64); ST Ia, q. 3, a. 3c (ed. Leonina, 4: 39b).

12 Thomas, SCG 1.38 (ed. Leonina, 13: 113).

13 Thomas, ST IIIa, q. 1, a. 1c (ed. Leonina, 11: 6b).

14 Thomas, ST IaIIae, q. 110, a. 1c (ed. Leonina, 7: 311b).

15 Thomas, QD de Veritate, q. 21, a. 1, ad 4 (ed. Leonina, 22.3.1: 594b).

16 Thomas, SCG 1.22 (ed. Leonina, 13: 68); ST Ia, q. 3, a. 4c (ed. Leonina, 4: 42a).

17 Thomas, SCG 2.16 (ed. Leonina, 13: 299-300); ST Ia, q. 45, a. 1c (ed. Leonina, 4: 464b).

18 By which I mean: Whenever a contingent term is predicated of God, it implies no new, real relation of God to the creature but only implies a new, real relation of the creature to God. See, Thomas, SCG 2.12-14 (ed. Leonina, 13: 290-91 & 293); Scriptum in 3 Sent., d. 5, q. 1, a. 1, sol. 1, ad 3, n. 27 (ed. Moos, 188); and ST IIIa, q. 2, a. 7c (ed. Leonina, 11: 40); cf. ST Ia, q. 13, a. 7c (ed. Leonina, 4: 153a).

19 Thomas, SCG 2.6 & 2.15 (ed. Leonina, 13: 281 & 295); ST Ia, q. 44, a. 1c (ed. Leonina, 4: 455b).

20 Thomas, ST Ia, q. 1, a. 8, ad 2 (ed. Leonina, 4: 22b).

21 Thomas, Quodl. 9, q. 2, a. 2c (ed. Leonina, 25.1: 94.48-59); QD de Unione Verbi lncarnati, a. 4c (ed. Obenauer, 84).

22 Thomas, SCG 2.50.[6] (ed. Leonina, 13: 384b); ST Ia, q. 75, a. 5c (ed. Leonina, 5: 202a).

23 Thomas, in 1 Sent., d. 8, q. 1, a. 2, s.c. 2 (ed. Mandonnet, 1: 197); in 1 Sent., d. 8, q. 2, a. 1c (ed. Mandonnet, 1: 202); QD de Spiritualibus Creaturis, a. 1c (ed. Leonina, 24.2: 13b-14a); and ST Ia, q. 7, a. 2c (ed. Leonina, 4: 74b).

24 For a fuller explication and critique, see Eric A. Mabry, ‘Nihil Creatum: Some Thomistic Concerns about the Consensus Thomistarum regarding the esse of Christ’, Fellowship of Catholic Scholars Quarterly [Forthcoming].

25 See Thomas, ST Ia, q. 8, a. 3c et ad 1 (ed. Leonina, 4: 87).

26 See Thomas, ST Ia, q. 44, a. 1c: ‘necesse est dicere omne quod quocumque modo est, a Deo esse’ (ed. Leonina, 4: 455a).

27 See Thomas, QD de Spiritualibus Creaturis, a. 1c: ‘Omne igitur quod est post primum ens, cum non sit suum esse, habet esse in aliquo receptum, per quod ipsum esse contrahitur: et sic in quolibet creato aliud est natura rei que participat esse et aliud ipsum esse participatum. Et cum quelibet res participet per assimilationem primum actum | in quantum habet esse, necesse est quod esse participatum in unoquoque comparetur ad naturam participantem ipsum sicut actus ad potentiam’ (ed. Leonina, 24.2: 13b-14a).

28 See Thomas, ST Ia, q. 8, a. 1c (ed. Leonina, 4: 82a).

29 See Thomas, QD de Unione, a. 2c: ‘Sic igitur, quia natura humana in Christo non per se separatim subsistit, sed existit in alio, id est in hypostasi Verbi Dei—non quidem sicut accidens in subiecto neque proprie sicut pars in toto, sed per ineffabilem assumptionem—, ideo humana natura in Christo potest quidem dici individuum aliquod vel particulare vel singulare, non tamen potest dici vel hypostasis vel suppositum, sicut nec persona’ (ed. Obenauer, 56).

30 For more on this issue see, Eric A. Mabry, ‘Nihil Creatum: Some Thomistic Concerns about the Consensus Thomistarum regarding the esse of Christ’, Fellowship of Catholic Scholars Quarterly [Forthcoming].

31 See Mabry, ‘The Hypothesis of Esse Secundarium’, 90-94.

32 See Suarez, Comm. ac Disp. in IIIa, q. 17, a. 2, disp. 36, sect. 2, n. 6: ‘Ex his principiis metaphysicis demonstratur Theologica conclusio a nobis posita, quia humanitas Christi, ut condistincta a Verbo, intelligitur esse quaedam actualis entitas, quam ipsa secum affert, et illam a Verbo formaliter non recipit; ergo intelligitur esse existens per existentiam propriam et creatam, omnino a Verbo distinctam’ (ed. Berton, 18: 262b).

33 Thomas, ST IIIa, q. 4, a. 1c & a. 2, ad 2 (ed. Leonina, 11: 71b & 74b).

34 See Lonergan, Bernard, On the Ontological and Psychological Constitution of Christ, trans. Shields, Michael, vol. 7 of the Collected Works of Bernard Lonergan, ed. Crowe, Frederick & Doran, Robert (Toronto: University of Toronto Press, 2005) 112Google Scholar; On the Incarnate Word, trans. Charles Hefling, vol. 8 of the Collected Works of Bernard Lonergan, ed. Doran, Robert & Wilkins, Jeremy (Toronto: University of Toronto Press, 2016), 458Google Scholar.

35 Thomas, ST IIIa, prol. (ed. Leonina, 11: 5).

36 Thomas, ST IIIa, prol. (ed. Leonina, 11: 5b).

37 Thomas, ST IIIa, q. 1, prol. (ed. Leonina, 11: 6a).

38 See Thomas, ST IIIa, q. 2, prol. (ed. Leonina, 11: 22a).

39 See Thomas, in 3 Sent., d. 5, q. 1, a. 1, qa. 1 (ed. Moos, 185).

40 See Thomas, ST Ia, q. 75, a. 2.

41 Thomas, ST IIIa, q. 2, a. 6c (ed. Leonina, 11: 37a).

42 Thomas, in 3 Sent., d. 5, q. 1, a. 1, sol. 1, nn. 22-24 (ed. Moos, 187).

43 Thomas, ST IIIa, q. 2, a. 7c (ed. Leonina, 11: 40); cf. ST Ia, q. 13, a. 7; Augustine, De Civ. Dei, 12.15-16 (CCSL 48: 369-372).

44 Thomas, in 3 Sent., d. 5, q. 1, a. 1, sol. 1, n. 24 (ed. Moos, 188).

45 Thomas, in 3 Sent., d. 5, q. 1, a. 1, sol. 1, ad 2: ‘unio potest esse relatio aequiparantiae in rebus creatis, sed non in Creatore et creatura; quia non eodem modo se habent ad unionem’ and QD de Unione, a. 4, ad 1: ‘esse humanae naturae non est esse divinae. Nec tamen simpliciter dicendum est, quod Christus sit duo secundum esse: quia non ex aequo respicit utrumque esse suppositum aeternum’ (ed. Obenauer, 86).

46 Thomas, in 3 Sent., d. 5, q. 1, a. 1, sol. 1, ad 3 (ed. Moos, 188).

47 Thomas, ST IIIa, q. 2, a. 7c, obj. 2 (ed. Leonina, 11: 40a).

48 Thomas, ST IIIa, q. 2, a. 7c, ad 2: ‘ratio relationis, sicut et motus, dependent ex fine vel termino: sed esse eius dependet ex subiecto. Et quia unio talis non habet esse reale nisi in natura creata, ut dictum est, consequens est quod habeat esse creatum’ (ed. Leonina, 11: 40b).

49 Thomas, SCG 2.15.[5] (ed. Leonina, 13: 295b).

50 Thomas, SCG 2.18.[4] (ed. Leonina, 13: 305b).

51 Thomas, ST ST IIIa, q. 16, aa. 10-12 (ed. Leonina, 11: 214-18).

52 Thomas, QD De Unione, a. 2c (ed. Obenauer, 56).

53 Thomas, ST IIIa, q. 2, a. 7, obj. 3 (ed. Leonina, 11: 40a).

54 Thomas, ST IIIa, q. 2, a. 7, ad 3 (ed. Leonina, 11: 40b).

55 See Thomas, ST IaIIae, q. 110, a. 1c (ed. Leonina, 7: 311).

56 Thomas, ST IIIa, q. 2, a. 10c: ‘gratia dupliciter dicitur: uno modo, ipsa voluntas Dei gratis aliquid dantis; alio modo, ipsum gratuitum donum Dei’ (ed. Leonina, 11: 48a).

57 Thomas, ST IIIa, q. 2, a. 10c (ed. Leonina, 11: 48a).

58 Thomas, ST IIIa, q. 2, a. 10c (ed. Leonina, 11: 48).

59 Thomas, ST IIIa, q. 2, a. 10c (ed. Leonina, 11: 48b).

60 Thomas, ST IIIa, q. 2, a. 10c (ed. Leonina, 11: 48b). In the Scriptum, Thomas identifies various interpretations of the phrase gratia unionis (see Scriptum in 3 Sent., d. 13, q. 3, a. 1, n. 121). The hypostatic union, therefore, is one among many competing meanings for gratia unionis presented in the Scriptum. In the Summa, however, Thomas only identifies the gratia unionis with the hypostatic union (see for example, ST 3a.7.13c). The other meanings receive no mention at all. The need for their presentation has been made obsolete because of the metaphysical principle invoked, namely, that no nature has esse in its supposit by the mediation of a habit and the analogous, theological principle which follows from this ex convenientia that no habitual grace mediates the union between Christ's human nature and his divine person.

61 Thomas deals with this question quickly through an advertence to some of the meanings of ‘nature’ which he has already delineated in article one of question two.

62 Thomas, ST IIIa, q. 2, a. 8c (ed. Leonina, 11: 42).

63 Thomas, ST IIIa, q. 6, a. 6c: ‘Gratia enim unionis est ipsum esse personale quod gratis divinitus datur humanae naturae in persona Verbi: quod quidem est terminus assumptionis’ (ed. Leonina, 11: 104).

64 See Thomas, ST IIIa, q. 7, a. 13, ad 2 (ed. Leonina, 11: 125b). NB: this is not a temporal precedence, see ST IIIa, q. 7, a. 13c (ed. Leonina, 11: 124b).

65 Thomas, ST IIIa, q. 6, a. 6, s.c. (ed. Leonina, 11: 104a).

66 Thomas, ST IIIa, q. 6, a. 6, ad 2 (ed. Leonina, 11: 104b).

67 Thomas, ST IIIa, q. 6, a. 6, ad 1 (ed. Leonina, 11: 104b).

68 Thomas, ST IIIa, q. 2, a. 10c (ed. Leonina, 11: 48b).

69 Thomas, ST IIIa, q. 2, a. 10c (ed. Leonina, 11: 48b); cf. IaIIae, q. 110, a. 1c (ed. Leonina, 7: 311).

70 Thomas, ST IIIa, q. 6, a. 6c (ed. Leonina, 11: 104b).

71 Thomas, ST IIIa, q. 7, a. 13c (ed. Leonina, 11: 124b).

72 Thomas, ST IIIa, q. 7, a. 13c (ed. Leonina, 11: 124b).

73 Thomas, ST IIaIIae, q. 23, a. 2, obj. 1 (ed. Leonina, 8: 164a).

74 Thomas, ST IIaIIae, q. 23, a. 2, ad 1 (ed. Leonina, 8: 165b).

75 Thomas, ST IIaIIae, q. 23, a. 2, ad 2 (ed. Leonina, 8: 165b).

76 Thomas ST IIaIIae, q. 24, a. 2c (ed. Leonina, 8: 175a).

77 Thomas ST IIaIIae, q. 24, a. 2c (ed. Leonina, 8: 175b).

78 Thomas, ST IIIa, q. 17, a. 2, ad 2 (ed. Leonina, 11: 222b).

79 Thomas, Lect. super Ioan., c. 3, lect. 6, n. 544 (ed. Aquinas Institute, 205).

80 Thomas, ST IIIa, q. 23, a. 4c (ed. Leonina, 11: 267a); Quodl. 9, q. 2, a. 3c (ed. Leonina, 25.1: 96b-97a).

81 Thomas, ST IIIa, q. 24, a. 1, ad 2 (ed. Leonina, 11: 269b).

82 Thomas, ST IIIa, q. 17, a. 2, ad 2: ‘illud esse aeternum Filii Dei quod est divina natura, fit esse hominis, inquantum humana natura assumitur a Filio Dei in unitate personae’ (ed. Leonina, 11: 222b).

83 Thomas, QD de Unione, a. 4, ad 1: ‘esse humanae naturae non est esse divinae. Nec tamen simpliciter dicendum est, quod Christus sit duo secundum esse: quia non ex aequo respicit utrumque esse suppositum aeternum’ (ed. Obenauer, 86).

84 Thomas, QD de Unione, a. 4, arg. 1 (ed. Obenauer, 84).

85 Thomas, ST IIIa, q. 7, a. 1, ad 1: ‘Sed quia cum unitate personae remanet distinctio naturarum, ut ex supra dictis patet, anima Christi non est per suam essentiam divina. Unde oportet quod fiat divina per participationem, quae est secundum gratiam’ (ed. Leonina, 11: 107a).

86 Thomas, in 1 Sent., d. 8, q. 1, a. 2, s.c. 2 (ed. Mandonnet, 1: 197); in 1 Sent., d. 8, q. 2, a. 1c (ed. Mandonnet, 1: 202); QD de Spiritualibus Creaturis, a. 1c (ed. Leonina, 24.2: 13b-14a); and ST Ia, q. 7, a. 2c (ed. Leonina, 4: 74b).

87 Barnes, Corey L., ‘Albert the Great and Thomas Aquinas on Person, Hypostasis, and Hypostatic Union’, The Thomist 72 (2008): 144Google Scholar. See also, Mabry, ‘The Hypothesis of Esse Secundarium’, 100, n. 49.

88 Thomas, ST IIIa, q. 3, a. 7c (ed. Leonina, 11: 68a).

89 Thomas, ST IIIa, q. 17, a. 2c (ed. Leonina, 11: 222a); cf. IIIa, q. 35, a. 1c.

90 Thomas, Compendium Theologiae, c. 211: (ed. Leonina, 42: 163b.6-7, 164b.92-93).

91 Thomas, ST IIaIIae, q. 23, a. 2, ad 2: ‘Deus est vita effective et animae per caritatem et corporis per animam: sed formaliter caritas est vita animae, sicut et anima corporis. Unde per hoc potest concludi quod sicut anima immediate unitur corpori, ita caritas animae’ (ed. Leonina, 8: 165b).

92 Thomas ST IIaIIae, q. 24, a. 2c (ed. Leonina, 8: 175b).

93 Thomas, SCG 1.82.[9]: ‘Voluntas namque sua uno et eodem actu vult se et alia: sed habitudo eius ad se est necessaria et naturalis; habitudo autem eius ad alia est secundum convenientiam quandam, non quidem necessaria et naturalis, neque violenta aut innaturalis, sed voluntaria. . .’ (ed. Leonina, 13: 228b).

94 Thomas, ST IIIa, q. 2, a. 10c (ed. Leonina, 11: 48b).

95 Thomas, ST Ia, q. 43, a. 1c: ‘Missio igitur divinae Personae convenire potest, secundum quod importat ex una parte processionem originis a mittente; et secundum quod importat ex alia parte novum modum existendi in aliquo’ (ed. Leonina, 4: 445b).

96 Thomas, ST IIIa, q. 17, a. 2c: ‘Sic igitur, cum humana natura coniungatur Filio Dei hypostatice vel personaliter, ut supra dictum est, et non accidentaliter, consequens est quod secundum humanam naturam non adveniat sibi novum esse personale, sed solum nova habitudo esse personalis praeexistentis ad naturam humanam : ut scilicet persona iila iam dicatur subsistere, non solum secundum naturam divinam, sed etiam humanam’ (ed. Leonina, 11: 222b).

97 Thomas, ST IIIa, q. 2, a. 7, ad 1: ‘dicitur enim Deus unitus creaturae ex hoc quod creatura unita est ei, absque Dei mutatione’ (ed. Leonina, 11: 40b).

98 Thomas, QD de Unione, a. 4, ad 1: ‘… esse humanae naturae non est esse divinae. Nec tamen simpliciter dicendum est, quod Christus sit duo secundum esse: quia non ex aequo respicit utrumque esse suppositum aeternum’ (ed. Obenauer, 86).

99 See Przywara, Analogia Entis, 1.2.7: 304.

100 Betz, John, ‘After Heidegger and Marion: The Task of Christian Metaphysics Today’, Modern Theology 34.4 (2018): 565-597CrossRefGoogle Scholar. Three potentially fruitful points of intersection with Betz's proposal may be found in Ormerod's, Neil ‘Bernard Lonergan and the Recovery of a Metaphysical Frame’, Theological Studies 74.4 (2013): 960-982Google Scholar; Marilyn McCord Adams’ account of the role (and recovery) of metaphysics within Christology in her ‘Recovering the Metaphysics: Christ as God-man, metaphysically construed’, in Christ and Horrors: The Coherence of Christology (New York: Cambridge University Press, 2006), 108-143Google Scholar; and Hart's, David Bentley ‘The Destiny of Christian Metaphysics: Reflections on the Analogia Entis’, in the Hidden and the Manifest: Essays in Theology and Metaphysics (Grand Rapids, MI: William B. Eerdmans Publishing Co., 2017), 97-112Google Scholar.

101 Betz, ‘The Task of Christian Metaphysics Today’, 568.

102 Betz, ‘The Task of Christian Metaphysics Today’, 592.

103 Betz, ‘The Task of Christian Metaphysics Today’, 593.

104 See Betz, ‘The Task of Christian Metaphysics Today’, 594: ‘. . . theological metaphysics follows the stupefying, downward, kenotic movement of love, until it finds in the humility of Christ, and not in the imagined Absolute of philosophical metaphysics, the pleroma of the ever greater God. . .’.