d.

Reply Obj. 1: If we speak of mathematical quantity, addition can be
made to any finite quantity, since there is nothing on the part of
finite quantity which is repugnant to addition. But if we speak of
natural quantity, there may be repugnance on the part of the form to
which a determined quantity is due, even as other accidents are
determined. Hence the Philosopher says (De Anima ii, 41) that "there
is naturally a term of all things, and a fixed limit of magnitude and
increase." And hence to the quantity of the whole there can be no
addition. And still more must we suppose a term in the forms
themselves, beyond which they may not go. Hence it is not necessary
that addition should be capable of being made to Christ's grace,
although it is finite in its essence.

Reply Obj. 2: Although the Divine power can make something greater
and better than the habitual grace of Christ, yet it could not make
it to be ordained to anything greater than the personal union with
the Only-begotten Son of the Father; and to this union, by the
purpose of the Divine wisdom, the measure of grace is sufficient.

Reply Obj. 3: Anyone may increase in wisdom and grace in two ways.
First inasmuch as the very habits of wisdom and grace are increased;
and in this way Christ did not increase. Secondly, as regards the
effects, i.e. inasmuch as they do wiser and greater works; and in
this way Christ increased in wisdom and grace even as in age, since
in the course of time He did more perfect works, to prove Himself
true man, both in the things of God, and in the things of man.
_______________________

THIRTEENTH ARTICLE [III, Q. 7, Art. 13]

Whether the Habitual Grace of Christ Followed After the Union?

Objection 1: It would seem that the habitual grace did not follow
after the union. For nothing follows itself. But this habitual grace
seems to be the same as the grace of union; for Augustine says (De
Praedest. Sanct. xv): "Every man becomes a Christian from the
beginning of his belief, by the same grace whereby this Man from His
beginning became Christ"; and of these two the first pertains to
habitual grace and the second to the grace of union. Therefore it
would seem that habitual grace did not follow upon the union.

Obj. 2: Further, disposition precedes perfection, if not in time, at
least in thought. But the habitual grace seems to be a disposition in
human nature for the personal union. Therefore it seems that the
habitual grace did