comprehensor. And
therefore He is the Head not merely of the faithful, but of
comprehensors, as having grace and glory most fully.

Reply Obj. 3: Augustine here uses the similitude of cause and effect,
i.e. inasmuch as corporeal things act on bodies, and spiritual things
on spiritual things. Nevertheless, the humanity of Christ, by virtue
of the spiritual nature, i.e. the Divine, can cause something not
only in the spirits of men, but also in the spirits of angels, on
account of its most close conjunction with God, i.e. by personal
union.
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FIFTH ARTICLE [III, Q. 8, Art. 5]

Whether the Grace of Christ, As Head of the Church, Is the Same As
His Habitual Grace, Inasmuch As He Is Man?

Objection 1: It would seem that the grace whereby Christ is Head of
the Church and the individual grace of the Man are not the same. For
the Apostle says (Rom. 5:15): "If by the offense of one many died,
much more the grace of God and the gift, by the grace of one man,
Jesus Christ, hath abounded unto many." But the actual sin of Adam is
distinct from original sin which he transmitted to his posterity.
Hence the personal grace which is proper to Christ is distinct from
His grace, inasmuch as He is the Head of the Church, which flows to
others from Him.

Obj. 2: Further, habits are distinguished by acts. But the personal
grace of Christ is ordained to one act, viz. the sanctification of
His soul; and the capital grace is ordained to another, viz. to
sanctifying others. Therefore the personal grace of Christ is
distinct from His grace as He is the Head of the Church.

Obj. 3: Further, as was said above (Q. 6, A. 6), in Christ we
distinguish a threefold grace, viz. the grace of union, capital
grace, and the individual grace of the Man. Now the individual grace
of Christ is distinct from the grace of union. Therefore it is also
distinct from the capital grace.

_On the contrary,_ It is written (John 1:16): "Of His fulness we all
have received." Now He is our Head, inasmuch as we receive from Him.
Therefore He is our Head, inasmuch as He has the fulness of grace.
Now He had the fulness of grace, inasmuch as personal grace was in
Him in its perfection, as was said above (Q. 7, A. 9). Hence His
capital and personal grace are not distinct.

_I answer that,_ Since everything acts inasmuch as it is a being in
act, it must be the same act whereby it is in act and whereby it
acts, as it is the same heat whereby fire i