cher of the faith.

Reply Obj. 1: As sanctifying grace is ordained to meritorious acts
both interior and exterior, so likewise gratuitous grace is ordained
to certain exterior acts manifestive of the faith, as the working of
miracles, and the like. Now of both these graces Christ had the
fulness, since inasmuch as His soul was united to the Godhead, He had
the perfect power of effecting all these acts. But other saints who
are moved by God as separated and not united instruments, receive
power in a particular manner in order to bring about this or that
act. And hence in other saints these graces are divided, but not in
Christ.

Reply Obj. 2: Christ is said to be the power of God and the wisdom of
God, inasmuch as He is the Eternal Son of God. But in this respect it
does not pertain to Him to have grace, but rather to be the bestower
of grace; but it pertains to Him in His human nature to have grace.

Reply Obj. 3: The gift of tongues was bestowed on the apostles,
because they were sent to teach all nations; but Christ wished to
preach personally only in the one nation of the Jews, as He Himself
says (Matt. 15:24): "I was not sent but to the sheep that are lost of
the house of Israel"; and the Apostle says (Rom. 15:8): "I say that
Christ Jesus was minister of the circumcision." And hence it was not
necessary for Him to speak several languages. Yet was a knowledge of
all languages not wanting to Him, since even the secrets of hearts,
of which all words are signs, were not hidden from Him, as will be
shown (Q. 10, A. 2). Nor was this knowledge uselessly possessed, just
as it is not useless to have a habit, which we do not use when there
is no occasion.
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EIGHTH ARTICLE [III, Q. 7, Art. 8]

Whether in Christ There Was the Gift of Prophecy?

Objection 1: It would seem that in Christ there was not the gift of
prophecy. For prophecy implies a certain obscure and imperfect
knowledge, according to Num. 12:6: "If there be among you a prophet
of the Lord, I will appear to him in a vision, or I will speak to him
in a dream." But Christ had full and unveiled knowledge, much more
than Moses, of whom it is subjoined that "plainly and not by riddles
and figures doth he see God" (Num. 6:8). Therefore we ought not to
admit prophecy in Christ.

Obj. 2: Further, as faith has to do with what is not seen, and hope
with what is not possessed, so prophecy has to do with what is not
present, but distant; for a p